Positive philosophy does not confine itself to refuting the orthodox economists and the socialists by the help of their own arguments. In its turn it takes up all the questions raised by them, and, for their solution, takes its stand upon the results obtained by sociology. In the first place it states the problem of “social reorganisation” in its most general form. Socialists, in the same way as their adversaries, are only concerned with riches as if they were the only ill-divided and ill-administered social forces. But there are others. The reform of economical conditions depends, in conclusion, upon that of morals. Before all things then we must “reorganise” morals. We must determine the rights and mutual duties of citizens, and inspire everyone with the feeling of his duty and with respect for the rights of others. The two ideas of right and of duty are not dealt with by Comte in the same manner. He accepts the idea of duty without subjecting it to a special criticism. Duty is the rule of action prescribed to each one both by feeling and by reason. It is our duty to do what we recognise as most suitable to our individual and social nature. On the contrary, the idea of right “disappears” in the positive state. The word “right” must be removed from political language, in the same way as the word “cause” is from philosophical language. They are two metaphysical notions. Everyone has duties, and towards all. No one has any right properly so-called. “The idea of right is as false as it is immoral, because it presupposes an absolute individuality.”[345] These formulæ called forth strong protests, particularly from M. Renouvier and his disciples. Indeed, in the constitution of civil society, they appear to neglect justice entirely, to establish the relations between men merely upon charity and feeling. However, if we look into it closely, Comte’s thought as is often the case, has been forced and warped, by its expression. But the comparison between the ideas of right and of cause suggested by him, satisfactorily throws a light upon his meaning. Positive science has given up the search after causes, in order to confine itself to establishing the invariable relations between phenomena. But these relations correspond to what was formerly called causal action. They represent what was real in this supposed action. The only difference--but it is important--consists in the fact that the human mind has forsaken the absolute point of view for the relative one, and is henceforth content to establish the connection between phenomena, without imagining “connecting entities” according to Malebranche’s strong expression.