These, then, are the pre-established general truths with which M. Comte sets out—truths which cannot be regarded as distinctive of his philosophy. “But why,” it will perhaps be asked, “is it needful to point out this; seeing that no instructed reader supposes these truths to be peculiar to M. Comte?” I reply that though no disciple of M. Comte would deliberately claim them for him; and though no theological antagonist at all familiar with science and philosophy, supposes M. Comte to be the first propounder of them; yet there is so strong a tendency to associate any doctrines with the name of a conspicuous recent exponent of them, that false impressions are produced, even in spite of better knowledge. Of the need for making this reclamation, definite proof is at hand. In the No. of the _Revue des Deux Mondes_ named at the commencement, may be found, on p. 936, the words—“Toute religion, comme toute philosophie, a la prétention de donner une explication de l’univers. La philosophie qui s’appelle _positive_ se distingue de toutes les philosophies et de toutes les religions en ce qu’elle a renoncé à cette ambition de l’esprit humain;” and the remainder of the paragraph is devoted to explaining the doctrine of the relativity of knowledge. The next paragraph begins—“Tout imbu de ces idées, que nous exposons sans les discuter pour le moment, M. Spencer divise, etc.” Now this is one of those collocations of ideas {125} which tends to create, or to strengthen, the erroneous impression I would dissipate. I do not for a moment suppose that M. Laugel intended to say that these ideas which he describes as ideas of the “Positive Philosophy,” are peculiarly the ideas of M. Comte. But little as he probably intended it, his expressions suggest this conception. In the minds of both disciples and antagonists, “the Positive Philosophy” means the philosophy of M. Comte; and to be imbued with the ideas of “the Positive Philosophy” means to be imbued with the ideas of M. Comte—to have received these ideas from M. Comte. After what has been said above, I need scarcely repeat that the conception thus inadvertently suggested, is a wrong one. M. Comte’s brief enunciations of these general truths, gave me no clearer apprehensions of them than I had before. Such clarifications of ideas on these ultimate questions, as I can trace to any particular teacher, I owe to Sir William Hamilton. * * * * * From the principles which M. Comte held in common with many preceding and contemporary thinkers, let us pass now to the principles that are distinctive of his system. Just as entirely as I agree with M. Comte on those cardinal doctrines which we jointly inherit; so entirely do I disagree with him on those cardinal doctrines which he propounds, and which determine the organization of his philosophy. The best way of showing this will be to compare, side by side, the― _Propositions held by M. Comte._ _Propositions which I hold._