In the first place, I must remark that, like the promise on which such stress is laid in Dr. Bridge’s _General View of Positivism_, that attached husbands and wives may be solemnly interred side by side, there is nothing _new_ in these anticipations. We have always known that we might be buried in the same vault with our next friend, as we have always known that our actions would continue to bear fruit after our departure. We entertained the first hope (so far as such a pitiful matter as the future position of our deaf and blind decaying dust deserves to be considered a hope), and we were aware of the responsibility,--_plus_ the belief that we ourselves should enjoy free converse with the spirit of our friend, and afford to smile together on our poor mouldering garments laid up side by side in the tomb,--and _plus_ the belief that we might ourselves be cognizant of our posthumous activities. There is nothing in the fact that both the hope and the sense of responsibility must now stand by themselves for what they are worth, to give them (so far as I can see) any fresh leverage as motives of conduct. People who did not love each other better while they expected to be at liberty to spend eternity in conscious communion, as well as to be buried in the same grave, certainly will not love each other better when their future prospects are limited to the family vault. And people who have not regulated their conduct with a view to their _post-mortem_ influence while they anticipated to be living somewhere to know, or, at all events, to be obliged to think about it, are very little likely to regulate it the better when they are convinced that, if they leave the deluge behind them, they will neither know nor care one iota. As to the good man, he will, under the old creed and under the new alike (and neither more nor less, so far as I can perceive), entertain a solemn sense of a responsibility to do all the good and refrain from every evil in his power during his threescore years and ten,--_not_ first, or chiefly, for the sake of consequences near or remote to himself or other people in this world or another, but because goodness, truth, courage, justice, and generosity are good in themselves, lovable in his eyes and in the eyes of God, and falsehood, impurity, cruelty, and treachery are bad and despicable, hateful to him and to his Maker. Afterward, and as a reinforcement of his choice of Scipio, he will reflect that every good act entails good consequences in widening circles of loving-kindness, honor, and honesty, and every bad one the reverse; and he will hope in dying to reflect that the sum of the influence he leaves to work after him will be wholly on the side of truth, justice, and love. It is monstrous for Mr. Harrison to say that “the difference between our (Positivist) faith and that of the orthodox is this. _We_ look to the permanence of the activities which give others happiness. _They_ look to the permanence