in the persons of its individual members.  There are many remarks and precepts in M. Comte’s volumes, which, as no less pertinent to our conception of morality than to his, we fully accept.  For example; without admitting that to make “calculs personnels” is contrary to morality, we agree with him in the opinion, that the principal hygienic precepts should be inculcated, not solely or principally as maxims of prudence, but as a matter of duty to others, since by squandering our health we disable ourselves from rendering to our fellow-creatures the services to which they are entitled.  As M. Comte truly says, the prudential motive is by no means fully sufficient for the purpose, even physicians often disregarding their own precepts.  The personal penalties of neglect of health are commonly distant, as well as more or less uncertain, and require the additional and more immediate sanction of moral responsibility.  M. Comte, therefore, in this instance, is, we conceive, right in principle; though we have not the smallest doubt that he would have gone into extreme exaggeration in practice, and would have wholly ignored the legitimate liberty of the individual to judge for himself respecting his own bodily conditions, with due relation to the sufficiency of his means of knowledge, and taking the responsibility of the result.

Connected with the same considerations is another idea of M. Comte, which has great beauty and grandeur in it, and the realization of which, within the bounds of possibility, would be a cultivation of the social feelings on a most essential point.  It is, that every person who lives by any useful work, should be habituated to regard himself not as an individual working for his private benefit, but as a public functionary; and his wages, of whatever sort, as not the remuneration or purchase-money of his labour, which should be given freely, but as the provision made by society to enable him to carry it on, and to replace the materials and products which have been consumed in the process.  M. Comte observes, that in modern industry every one in fact works much more for others than for himself, since his productions are to be consumed by others, and it is only necessary that his thoughts and imagination should adapt themselves to the real state of the fact.  The practical problem, however, is not quite so simple, for a strong sense that he is working for others may lead to nothing better than feeling himself necessary to them, and instead of freely giving his commodity, may only encourage him to put a high price upon it.  What M. Comte really means is that we should regard working for the benefit of others as a good in itself; that we should desire it for its own sake, and not for the sake of remuneration, which cannot justly be claimed for doing what we like:  that the proper return for a service to society is the gratitude of society:  and that the moral claim of any one in regard to the provision for his personal wants, is