Buddhism, however, on the 'dispersive' view of the evolution of religion, is not the only radiation from the common centre, of which we have to take account, in addition to fetishism, polytheism, and monotheism. From the human heart also proceeds 'the religion of humanity', the Positivist Church. Here, as originally in Buddhism, the conception of a divine personality plays no part; but here the human personality, the very existence of which is denied by the Buddha, is raised to a high, indeed to the highest, level. There is no such thing as an individual, if by 'individual' is meant a man existing solely by himself, for a man can neither come into existence nor continue in existence by himself alone. It is an essential part of the conception of personality that it includes fellowship: a person to be a person must stand in some relation to other persons. They are presented to him, the subject, as objects of his awareness; and he, the subject, is also an object of their awareness. Humanity is thus a complex, in which alone persons are found and apart from which they have in fact no existence. Humanity thus plays in Positivism, as a religion, the part of 'the great Being', _le grand Etre_, which in other religions is fulfilled by God, but with this difference, that humanity is human always and never divine. The ruler of a country steers the ship of state, but he is a pilot only metaphorically. Whether the terms worship and prayer are used more than metaphorically by the Positivist seems hard to decide. On the one hand, if it is felt that worship and prayer are indispensable to religion, it may be argued that in religions other than Positivism they prove not only on analysis, but in the course of history, to be, as by Positivism they are recognized to be, of purely subjective import. On the other hard, it may be that they provide merely a means of transition from the religions of the past to the religion of the future.