And the right way, for the positivists, as for the Christians, is an inward way 80
The moral end is a certain inward state of the heart, and the positivists say it is a sufficient attraction in itself, without any aid from religion 81
And they support this view by numerous examples 82
Because though we may get rid of religion in its pure form 83
There is much that we have not got rid of, embodied still in the moral end 84
To test the intrinsic value of the end, we must sublimate this religion out of it 86
For this purpose we will consider, first, the three general characteristics of the moral end, viz. 88
Now all these three characteristics can be explained by religion 93
The positive moral end must therefore be completely divested of them 100
The next question is, will it be equally attractive then? 100
The positivists represent love as a thing whose value is self-dependent 101
And which gives to life a positive and incalculable worth 103
But this is supposed to be true of one form of love only 104
And the very opposite is supposed to hold good of all other forms 105
The right form depends on the conformity of each of the lovers to a certain inward standard 105
As we can see exemplified in the case of Othello and Desdemona, etc. 107
The kind and not the degree of the love is what gives love its special value 108
And the selection of this kind can be neither made nor justified on positive principles 109
As the following quotations from Théophile Gautier will show us 110
Which are supposed by many to embody the true view of love 110
According to this view, purity is simply a disease both in man and woman, or at any rate no merit 116
If love is to be a moral end, this view must be absolutely condemned 117
But positivism cannot condemn it, or support the opposite view 117
As we shall see by recurring to Professor Huxley's argument 118
Which will show us that all moral language as applied to love is either distinctly religious or else altogether ludicrous 122
For it is clearly only on moral grounds that we can give that blame to vice, which is the measure of the praise we give to virtue 123
The misery of the former depends on religious anticipations 124
And so does also the blessedness of the latter 125