is involved in the change of their beliefs were it not that the habits and sympathies developed by a creed continue to exist long after the creed itself has disappeared. In the long run, however, the change of man's intellectual attitude to the world must bring with it a change of his whole life. As the creed which reconciled him to the world and bound him to his fellows ceases to affect him, he must be thrown back upon his own mere individuality, unless he can find another creed of equal or greater power to inspire and direct his life. And mere individualism is nothing, but anarchy. That this is so, was not indeed manifest to those who first expressed the individualistic principle: on the contrary, they seemed to themselves to have, in the assertion of individual right, not only an instrument for destroying the old faith and the old social order, but also the principle of a better faith, and the means of reconstructing a better order. But to us who have outlived the period when it could be supposed that the destruction of old, involves in itself the construction of new, forms of life and thought, it cannot but be obvious that the principles of private judgment and individual liberty are nothing more than negations. For as the real problem of our intellectual life is how to rise to a judgment which is more than private judgment, so the real problem of our practical life is how to realize a liberty that is more than individual license. It is in this sense that Comte says that the last three centuries have been a period of the insurrection of the intellect against the heart, a phrase by which he means to indicate at once the gain and the loss of the revolutionary movement; its gain, in so far as it emancipated the intelligence from superstitious illusions, and its loss, in so far as it destroyed the faith which was the bond of social union, without substituting any other faith in its room. At the same time, the expression points to a peculiarity of Comte's Psychology, which affects his whole view of the history, and especially of the religious history, of man; and it is therefore necessary to subject it to a careful examination.