We may observe that the supreme problems in social ethics Comte regarded as being those of education or mental development and the “right to work.”[1] He foresaw, as did Renan, that Culture and Economic Justice were the two _foci_ around which the ethical problems were to be ranged in the immediate future. He regretted that the proletariat in their cry for justice had not sufficient culture to observe that they themselves are not a class apart, however class-conscious they be. They stand solid with the community, and Comte prophesied that, finding this out sooner or later, they would have to realise the folly of violent revolution. Only a positive culture or education of the democracy could, he believed, solve this social problem, which is there precisely because the proletariat are not sufficiently, and do not feel themselves to be, incorporated in the life of the community or of humanity. Only when they realise this will work be ennobled by a feeling of service. The Church has a moral advantage here, in that she has her organisation complete for furthering the conception of service to God. Comte realised this advantage of religious morality, but he thought it would come also to “positive” morality when men came to a conception of service for humanity To this great end, he urged, our education should be directed, and it should aim, he thought, at the decline and elimination of militarism which, in Comte’s view corresponds to the second stage of development (marked also by theology), a stage to be superseded in man’s development, by an era in which the war-spirit will be replaced by that of productive service performed not only _pour la patrie_, but _pour l’humanité_. [1] Comte criticised the teaching given to the young in France as being “instruction” rather than “education.” This has frequently been insisted upon since his time.