experience will prove what is useful. This demands insistence on finality of moral obligation, but relativity of ethical knowledge.
The present tolerant attitude of educated men toward ideas believed erroneous is significant. Present day leadership is effective only if it be broad and judicially minded. So, too, in the world of moral ideals. The consciousness that another's views, even though erroneous, may yet do more of good than of harm has insured them a respectful hearing. The personal point of view is emphasized, and it is admitted that each has his own view of truth. Such an open-minded attitude is especially noticeable towards religion. All theological dogmas are logically inconclusive. Each man has his own way of approaching spiritual truths. Diversity of mental types is a mark of progress. That only has spiritual value which nourishes one's inner life, and, since concrete personality alone determines value for another, we must not outlaw his opinions even though they oppose our own. Does such recognition of subjectivity imply indifference to real truth? The danger lies, rather, in considering justifiable the holding of any opinion whatever. True toleration regards each man's view of reality as final for himself, though his view be not equally clear and the adequacy of his philosophy indicative of his mental and moral status.
Proverbs are the first expressions of reflective morality. They are generalizations of typical instances, hold universal sway, and for many men form a supreme moral code. Proverbial literature consists chiefly of critical and judicial maxims of caution and restraint. These are not general truths, but by metaphors embody general ideas in particular cases. Their only proof is the image used, and, since their application is particular, maxims may be inconsistent or antithetical, the difference of metaphor hiding the opposition. Maxims reflect the many-sidedness of life with its contradictions and perplexities. They have aided in developing the moral consciousness by keeping men's thoughts and volitions steady, and, as stimuli to thought, they have had great value.
The moral philosophy of A. Comte, although less well-known than the scientific, was regarded by him as the central part of his system. Its continued importance is due both to the slow development of morality, and to Comte's own moral character. His very ignorance of critical problems is
