_Positive Philosophy and the Unity of Science._ This article is made up of extracts from a lengthy competitory dissertation presented by the author to the Moscow Psychological Society. The writer points out the fallacy of the “fundamental law” of the Comtist philosophy—the supposed gradual evolution of human thought through three successive phases,—the theological, metaphysical, and positive stage of development. The writer contends, that the so-called “positive stage,” as conceived by Comte, is really neither positive, nor even scientific, if we examine its main foundations. As all the world knows, Comte was not satisfied with the results of the particular sciences, but wished to effect their comprehensive unity. The writer lays stress on the fact that Comte failed to perceive the inward contradiction of his whole system. His followers, in order to overcome this difficulty, were compelled to advance still another step. Despite the teaching of Comte, they recognised in mathematics the whole of a science that derived its principles from experience. This is shown by Littré in his criticism of the system of Comte (_Aug. Comte et la Philosophie positive_, page 567), where Littré refers himself to the analysis of Stuart Mill in his Logic. The author, in order to reach a definite and satisfactory solution of this important problem, in his next, concluding article, will investigate the nature and alleged solidity of the mathematical principle. _The Philosophy of the Christian Clergy in the Fifth Century._ In analysing the whole literary activity of St. Augustine, we observe, in the evolution of his doctrine, three stages, that closely correspond to his own personal struggle against the three heresies of his time—Manicheism, Donatism, and Pelagianism. Yet all of these three stages are characterised by one and the same principle—the ideal unity of the Christian churches. This ideal aspiration reveals itself as a kind of constructive principle of the universe; as the supreme principle of a social organisation of humanity, as the substance and contents of subjective, human freedom. The Bishop of Hippona,—after thus having developed the several aspects of his doctrine against the heresies,—sums up, and concentrates his teaching, in its widest bearings, against the heathen. Here this Christian ideal attains its fullest and final expression, and is formulated as a _Civitas Dei_, as the unity of a universal, divine Sovereignty.