ffering from the more common form of the
deductive method in this--that instead of arriving at its conclusions
by general reasoning, and verifying them by specific experience (as is
the natural order in the deductive branches of physical science), it
obtains its generalizations by a collation of specific experience, and
verifies them by ascertaining whether they are such as would follow from
known general principles. This was an idea entirely new to me when I
found it in Comte: and but for him I might not soon (if ever) have
arrived at it.

I had been long an ardent admirer of Comte's writings before I had any
communication with himself; nor did I ever, to the last, see him in the
body. But for some years we were frequent correspondents, until our
correspondence became controversial, and our zeal cooled. I was the
first to slacken correspondence; he was the first to drop it. I found,
and he probably found likewise, that I could do no good to his mind, and
that all the good he could do to mine, he did by his books. This would
never have led to discontinuance of intercourse, if the differences
between us had been on matters of simple doctrine. But they were chiefly
on those points of opinion which blended in both of us with our
strongest feelings, and determined the entire direction of our
aspirations. I had fully agreed with him when he maintained that the
mass of mankind, including even their rulers in all the practical
departments of life, must, from the necessity of the case, accept most
of their opinions on political and social matters, as they do on
physical, from the authority of those who have bestowed more study on
those subjects than they generally have it in their power to do. This
lesson had been strongly impressed on me by the early work of Comte, to
which I have adverted. And there was nothing in his great Treatise which
I admired more than his remarkable exposition of the benefits which the
nations of modern Europe have historically derived from the separation,
during the Middle Ages, of temporal and spiritual power, and the
distinct organization of the latter. I agreed with him that the moral
and intellectual ascendancy, once exercised by priests, must in time
pass into the hands of philosophers, and will naturally do so when they
become sufficiently unanimous, and in other respects worthy to possess
it. But when he exaggerated this line of thought into a practical
system, in which philosophers were to be