sciences of Biology and, still more, of Sociology and Morals, are synthetic, since they deal with objects in which the whole is not a mere aggregation or resultant of the parts, but in which rather the parts can be understood only in and through the whole. Hence it would seem that the dispersive tendencies of science are confined to lower steps of the scientific scale; and that the final science (as was shown more particularly in a previous article) admits and necessitates a synthesis, which is not merely subjective, but also objective. For Comte does not hold that we are to regard other men merely as means, or to seek to understand them only so far as is necessary for the gratification of some desire in ourselves as individuals. We are, on the contrary, to seek to know man in and for himself; and when we do so know him, we find that he is essentially social, and that the individual, as such, is a mere "fiction of the metaphysicians." Here, again, therefore, we find that Comte's system ends in a compromise between opposite tendencies of thought. His subjective synthesis proved after all to be objective, at least so far as mankind were concerned; and in like manner his opposition of the intellect to the heart turns out to be only partial; for when the intelligence is directed to psychology and sociology, it gives us an idea of humanity, according to which all men are "members one of another." The warfare of the heart and the intelligence thus resolves itself into another expression of that dualism between the world and man, which we found to be an essential characteristic of Comte's system.