But, in return, positive philosophy exercises a considerable influence over these sciences. It claims nothing less than to direct and “regenerate” them. Viewing them from above and as a whole, philosophy can bring a remedy to the difficulties which arise from their specialism. It sets an exact limit to each of the sciences. It delivers physics from the “algebraical yoke,” and protects the independence of chemists against the encroachments of the physicists. It places the entirety of the positive method at the service of each particular science. For instance, it directs the use of hypothesis in physics by the theory drawn from the use which is made of it in astronomy; for classifications, it extends to chemistry the use of the comparative method which properly belongs to biology. When, later, the integral and final constitution of the philosophy of our age shall have organised the relations between all the sciences, it will be almost impossible, save from the historical point of view, to understand how the study of nature was ever conceived and directed otherwise.[152] Positive philosophy organises labour within each science, and puts an end to “anarchy.” It distinguishes between “idle” researches, and those which should be pursued. It avoids waste of efforts and prevents digressions. We have seen within what limits Comte wishes to enclose astronomy in the name of philosophy. He does not perceive the means by which he can unite the various branches of physics; but he claims to replace the fragmentary and scattered chemistry of his time by a single systematic science, which will forsake the researches of detail which are without interest for humanity. “Almost the whole of those innumerable compounds will not finally be worthy of any scientific attention. Some well-chosen series may even be able to satisfy the logical requirements of chemistry for the discovery of the abstract laws which belong to each order of composition.”[153] Finally positive philosophy causes the disappearance of the last remains of the theological and metaphysical spirit from the sciences of inorganic nature. This philosophy has already shown that mathematics is not a more absolute science than the others, and that it originates in experience. In physics and in chemistry it banishes the hypotheses which, more or less avowedly, tend to make us conceive the essence or the mode of production of phenomena. It is thus that it demands a science of physics freed from ethers and fluids, and a wholly rational chemistry which shall give up affinities. Comte is not therefore possessed of a superstitious respect for the sciences in the state in which they appear before him. On the contrary, he intends that they should be subject to deep modifications, and that they should strive towards an ideal form which is laid down for them by philosophy. He calls this form “positive.” In reality it is Cartesian. FOOTNOTES: [116] Pol. pos. I, 499-507. [117] Cours, VI, 749.