A General View of Positivism - Auguste Comte (the snowy day read aloud TXT) 📗

its operations in the study of all the natural laws by which human destinies are affected, and especially those which relate to the constitution of man or of society. The fact that every subject is to be regarded from the sociological point of view, so far from discouraging even the most abstract order of speculations, adds to their logical coherence as well as to their moral value, by introducing the central principle round which alone they can be coordinated into a whole.

And whilst Reason is admitted to its due share of influence on human life, Imagination is also strengthened and called into constant exercise. Henceforth it will assume its proper function, the idealization of truth. For the objective basis of our conceptions scientific investigation is necessary. But this basis once obtained, the constitution of our mind is far better adapted to aesthetic than to scientific study, provided always that imagination never disregard the truths of science, and degenerate into extravagance. Subject to this condition, Positivism gives every encouragement to aesthetic studies, being, as they are, so closely related to its guiding principle and to its practical aim, to Love namely, and to Progress. Art will enter largely into the social life of the Future, and will be regarded as the most pleasurable and most salutary exercise of our intellectual powers, because it leads them in the most direct manner to the culture and improvement of our moral nature.

Originating in the first instance from practical life, Positivism will return thither with increased force, now that its long period of scientific preparation is accomplished, and that it has occupied the field of moral truth, which henceforth will be its principal domain. Its principle of sympathy, so far from relaxing our efforts, will stimulate all our faculties to universal activity by urging them onwards towards perfection of every kind. Scientific study of the natural Order is inculcated solely with the view of directing all the forces of Man and of Society to its improvement by artificial effort. Hitherto this aim has hardly been recognized, even with regard to the material world, and but a very small proportion of our energies has been spent upon it. Yet the aim is high, provided always that the view taken of human progress extend beyond its lower and more material stages. Our theoretical powers once concentrated on the moral problems which form their principal field, our practical energies will not fail to take the same direction, devoting themselves to that portion of the natural Order which is most imperfect, and at the time most modifiable. With these larger and more systematic views of human life, its best efforts will be given to the improvement of the mind, and still more to the improvement of the character and to the increase of affection and courage. Public and private life are now brought into close relation by the identity of their principal aim, which, being kept constantly in sight, ennobles every action in both. Practical questions must ever continue to preponderate, as before, over questions of theory; but this condition, so far from being adverse to speculative power, concentrates it upon the most difficult of all problems, the discovery of moral and social laws, our knowledge of which will never be fully adequate to our practical requirements. Mental and practical activity of this kind can never result in hardness of feeling. On the contrary, it impresses us more strongly with the conviction that Sympathy is not merely our highest happiness, but the most effectual of all our means of improvement; and that without it, all other means can be of little avail.

Thus it is that in the Positive system, the Heart, the Intellect, and the Character mutually strengthen and develop one another, because each is systematically directed to the mode of action for which it is by nature adapted. Public and private life are brought into a far more harmonious relation than in any former time, because the purpose to which both are consecrated is identical; the difference being merely in the range of their activities. The aim in both is to secure, to the utmost possible extent, the victory of Social feeling over Self-love; and to this aim all our powers, whether of affection, thought, or action, are in both unceasingly directed.

This, then, is the shape in which the great human problem comes definitely before us. Its solution demands all the appliances of Social Art. The primary principle on which the solution rests, is the separation of the two elementary powers of society; the moral power of counsel, and the political powers of command. The necessary preponderance of the latter, which rests upon material force, corresponds to the fact that in our imperfect nature, where the coarser wants are the most pressing and the most continuously felt, the selfish instincts are naturally stronger than the unselfish. In the absence of all compulsory authority, our action even as individuals would be feeble and purposeless, and social life still more certainly would lose its character and its energy. Moral force, therefore, by which is meant the force of conviction and persuasion, is to be regarded simply as a modifying influence, not as a means of authoritative direction.

Moral force originates in Feeling and in Reason. It represents the social side of our nature, and to this its direct influence is limited. Indeed by the very fact that it is the expression of our highest attributes, it is precluded from that practical ascendancy which is possessed by faculties of a lower but more energetic kind. Inferior to material force in power, though superior to it in dignity, it contrasts and opposes its own classification of men according to the standard of moral and intellectual worth, to the classification by wealth and worldly position which actually prevails. True, the higher standard will never be adopted practically, but the effort to uphold it will react beneficially on the natural order of society. It will inspire those larger views, and reanimate that sense of duty,