but as a public functionary;
and his wages, of whatever sort, as not the remuneration or
purchase-money of his labour, which should be given freely, but as the
provision made by society to enable him to carry it on, and to replace
the materials and products which have been consumed in the process. M.
Comte observes, that in modern industry every one in fact works much
more for others than for himself, since his productions are to be
consumed by others, and it is only necessary that his thoughts and
imagination should adapt themselves to the real state of the fact. The
practical problem, however, is not quite so simple, for a strong sense
that he is working for others may lead to nothing better than feeling
himself necessary to them, and instead of freely giving his commodity,
may only encourage him to put a high price upon it. What M. Comte really
means is that we should regard working for the benefit of others as a
good in itself; that we should desire it for its own sake, and not for
the sake of remuneration, which cannot justly be claimed for doing what
we like: that the proper return for a service to society is the
gratitude of society: and that the moral claim of any one in regard to
the provision for his personal wants, is not a question of _quid pro
quo_ in respect to his co-operation, but of how much the circumstances
of society permit to be assigned to him, consistently with the just
claims of others. To this opinion we entirely subscribe. The rough
method of settling the labourer's share of the produce, the competition
of the market, may represent a practical necessity, but certainly not a
moral ideal. Its defence is, that civilization has not hitherto been
equal to organizing anything better than this first rude approach to an
equitable distribution. Rude as it is, we for the present go less wrong
by leaving the thing to settle itself, than by settling it artificially
in any mode which has yet been tried. But in whatever manner that
question may ultimately be decided, the true moral and social idea of
Labour is in no way affected by it. Until labourers and employers
perform the work of industry in the spirit in which soldiers perform
that of an army, industry will never be moralized, and military life
will remain, what, in spite of the anti-social character of its direct
object, it has hitherto been--the chief school of moral co-operation.

Thus far of the general idea of M. Comte's ethics and religion. We mu