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 Etre_, 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
thought, were it not that they are inseparable in the life of
humanity.' And in his view morality is summed up in the idea of duty. He
says, 'in the beginning was duty, and duty was in humanity, and duty was
humanity. Duty was at the beginning in humanity. By it all things were
made, and without it nothing was made.' Thus, where duty is, there also
is religion. Not only, according to Loisy, has that always been so in
every stage through which the evolution of religion has passed, but it
will also be the case with the religion of the future. Thus the
conception of evolution which Loisy holds is the same as that
entertained by Robertson Smith, the difference being that, whereas on
the one view the idea of God and of communion with Him has been present
from the beginning, and, much though it may have changed, it remains to
the end the same thing; on the other view it is the idea of duty--the
duty