conception of a divine personality plays no part; but here the human
personality, the very existence of which is denied by the Buddha, is
raised to a high, indeed to the highest, level. There is no such thing
as an individual, if by 'individual' is meant a man existing solely by
himself, for a man can neither come into existence nor continue in
existence by himself alone. It is an essential part of the conception of
personality that it includes fellowship: a person to be a person must
stand in some relation to other persons. They are presented to him, the
subject, as objects of his awareness; and he, the subject, is also an
object of their awareness. Humanity is thus a complex, in which alone
persons are found and apart from which they have in fact no existence.
Humanity thus plays in Positivism, as a religion, the part of 'the great
Being', _le grand Être_, which in other religions is fulfilled by God,
but with this difference, that humanity is human always and never
divine.

The ruler of a country steers the ship of state, but he is a pilot only
metaphorically. Whether the terms worship and prayer are used more than
metaphorically by the Positivist seems hard to decide. On the one hand,
if it is felt that worship and prayer are indispensable to religion, it
may be argued that in religions other than Positivism they prove not
only on analysis, but in the course of history, to be, as by Positivism
they are recognized to be, of purely subjective import. On the other
hard, it may be that they provide merely a means of transition from the
religions of the past to the religion of the future.

Another matter of interest is the place of morality in Positivism as a
religion. According to M. Alfred Loisy in his book _La Religion_,
morality and religion are bound up together. They cannot exist apart
from one another: they might, he says, 'be dissociated in fact and