While the preceding pages were passing through the press, there appeared in the _Revue des Deux Mondes_ for February 15th, 1864, an article on a late work of mine—_First Principles_. To M. Auguste Laugel, the writer of the article, I am much indebted for the careful exposition he has made of some of the leading views set forth in that work; and for the catholic and sympathetic spirit in which he has dealt with them. In one respect, however, M. Laugel conveys to his readers an erroneous impression—an impression doubtless derived from what appears to him adequate evidence, and doubtless expressed in perfect sincerity. M. Laugel describes me as being, in part, a follower of M. Comte. After describing the influence of M. Comte as traceable in the works of some other English writers, naming especially Mr. Mill and Mr. Buckle, he goes on to say that this influence, though not avowed, is easily recognizable in the work he is about to make known; and in several places throughout his review, there are remarks having the same implication. I greatly regret having to take exception to anything said by a critic so candid and so able. But the _Revue des Deux Mondes_ {119} circulates widely in England, as well as elsewhere; and finding that there exists in some minds, both here and in America, an impression similar to that entertained by M. Laugel—an impression likely to be confirmed by his statement—it appears to me needful to meet it. Two causes of quite different kinds, have conspired to diffuse the erroneous belief that M. Comte is an accepted exponent of scientific opinion. His bitterest foes and his closest friends, have unconsciously joined in propagating it. On the one hand, M. Comte having designated by the term “Positive Philosophy” all that definitely-established knowledge which men of science have been gradually organizing into a coherent body of doctrine; and having habitually placed this in opposition to the incoherent body of doctrine defended by theologians; it has become the habit of the theological party to think of the antagonist scientific party, under the title of “positivists.” And thus, from the habit of calling them “positivists,” there has grown up the assumption that they call themselves “positivists,” and that they are disciples of M. Comte. On the other hand, those who have accepted M. Comte’s system, and believe it to be the philosophy of the future, have naturally been prone to see everywhere the signs of its progress; and wherever they have found opinions in harmony with it, have ascribed these opinions to the influence of its originator. It is always the tendency of discipleship to magnify the effects of the master’s teachings; and to credit the master with all the doctrines he teaches. In the minds of his followers, M. Comte’s name is associated with scientific thinking, which, in many cases, they first understood from his exposition of it. Influenced as they inevitably are by this