all by an appeal to the will of Providence,
to whom is ascribed the intention of raising a time of trial
for the social order, of which the commencement, the duration,
and the character, are all left equally obscure."...--P.14

"In a point of view strictly logical, the social problem might
be stated thus:--construct a doctrine that shall be so
rationally conceived that it shall be found, as it develops
itself, to be still always consistent with its own principles.
Neither of the existing doctrines satisfies this condition,
even by the rudest approximation. Both display numerous and
direct contradictions, and on important points. By this alone
their utter insufficiency is clearly exhibited. The doctrine
which shall fulfil this condition, will, from this test, be
recognized as the one capable of reorganizing society; for it
is an _intellectual reorganization_ that is first wanted--a
re-establishment of a real and durable harmony amongst our
social ideas, disturbed and shaken to the very foundation.
Should this regeneration be accomplished in one intelligence
only, (and such must necessarily be its manner of
commencement,) its extension would be certain; for the number
of intelligences to be convinced can have no influence except
as a question of time. I shall not fail to point out, when the
proper opportunity arrives, the eminent superiority, in this
respect, of the positive philosophy, which, once extended to
social phenomena, will necessarily combine the ideas of men in
a strict and complete manner, which in no other way can be
attained."--P. 20.

M. Comte then mentions some of the inconsistencies of the theologic
school.

"Analyze, for example, the vain attempts, so frequently renewed
during two centuries by so many distinguished minds, to
subordinate, according to the theologic formula, reason to
faith; it is easy to recognize the radical contradiction this
attempt involves, which establishes reason herself as supreme
judge of this very submission, the extent and the permanence of
which is to depend upon her variable and not very rigid
decisions. The most eminent thinker of the present catholic
school, the illustrious _De Maistre_, himself affords a proof,
as convincing as involuntary, of this inevitable contradiction
in his philo