and temporarily of the metaphysical, finally of the positive.

This generalization is the most fundamental of the doctrines which
originated with M. Comte; and the survey of history, which occupies the
two largest volumes of the six composing his work, is a continuous
exemplification and verification of the law. How well it accords with
the facts, and how vast a number of the greater historical phaenomena it
explains, is known only to those who have studied its exposition, where
alone it can be found--in these most striking and instructive volumes.
As this theory is the key to M. Comte's other generalizations, all of
which arc more or less dependent on it; as it forms the backbone, if we
may so speak, of his philosophy, and, unless it be true, he has
accomplished little; we cannot better employ part of our space than in
clearing it from misconception, and giving the explanations necessary to
remove the obstacles which prevent many competent persons from assenting
to it.

It is proper to begin by relieving the doctrine from a religious
prejudice. The doctrine condemns all theological explanations, and
replaces them, or thinks them destined to be replaced, by theories which
take no account of anything but an ascertained order of phaenomena. It
is inferred that if this change were completely accomplished, mankind
would cease to refer the constitution of Nature to an intelligent will
or to believe at all in a Creator and supreme Governor of the world.
This supposition is the more natural, as M. Comte was avowedly of that
opinion. He indeed disclaimed, with some acrimony, dogmatic atheism, and
even says (in a later work, but the earliest contains nothing at
variance with it) that the hypothesis of design has much greater
verisimilitude than that of a blind mechanism. But conjecture, founded
on analogy, did not seem to him a basis to rest a theory on, in a mature