the need for a theological
foundation, and on the other hand destroys the foundations of theology
must end in intellectual anarchy.

Satisfied with neither the theological nor the metaphysical polities,
society has wavered between them, and the one tendency has served
chiefly to counteract the other. Out of these oscillations a third
school of political opinion, which we may call the "stationary school,"
has arisen.

This school would fix society in a contradictory position between
retrogression and progress, such as is seen in the parliamentary
monarchy of England. This is a last phase of the metaphysical polity,
and is only a kind of _placebo_.

The result of all this is to produce a most unfortunate position. The
theological polity would revert to old, worn-out principles; the
metaphysical polity has no definite principles at all; and the
stationary school merely offers temporary compromises. Everywhere there
is intellectual anarchy, and in Protestant countries the disorder is
increased by sectarian discord. So complex are all social questions that
few are able to see them steadily, and see them whole, and where
individual opinion is unhampered, individual prejudice and individual
ignorance must be rampant.

Intellectual anarchy and unsettled convictions, moreover, tend to
political corruption. If there are no convictions and no principles to
which to appeal, appeal must be made to self-interest or to fear.

A growing tendency to take a shortsighted and material view of political
questions is also a disturbing sign of the times. This is due to the
fact that when, three centuries ago, spiritual power was abolished, all
social questions were given over to men occupied with practical affairs
and influenced chiefly by material considerations.

Material views of political questions not only impede progress, but are
also dangerous to order, for the view that disorders have a material
cause leads to constant interference with institutions and with
property. Granted there are abuses in connection both with property and
institutions, what is required is not material changes but general moral
and intellectual reform.

An inadequate and material view of social physics naturally favours
mediocrity, attracts political charlatans, while the most eminent minds
devote their attention to science.

The theological and metaphysical philosophies having failed, what
remains? Nothing remains but the positive philosophy, which is