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

organisms the parts have no existence when severed from the whole; but this, the greatest of all organisms, is made up of lives which can really be separated. There is, as we have seen, harmony of parts as well as independence, but the last of these conditions is as indispensable as the first. Humanity would cease to be superior to other beings were it possible for her elements to become inseparable. The two conditions are equally necessary: but the difficulty of reconciling them is so great as to account at once for the slowness with which this highest of all organisms has been developed. It must not, however, be supposed that the new Supreme Being is, like the old, merely a subjective result of our powers of abstraction. Its existence is revealed to us, on the contrary, by close investigation of objective fact. Man indeed, as an individual, cannot properly be said to exist, except in the exaggerated abstractions of modern metaphysicians. Existence in the true sense can only be predicated of Humanity; although the complexity of her nature prevented men from forming a systematic conception of it, until the necessary stages of scientific initiation had been passed. Bearing this conclusion in mind, we shall be able now to distinguish in Humanity two distinct orders of functions: those by which she acts upon the world, and those which bind together her component parts. Humanity cannot herself act otherwise than by her separable members; but the efficiency of these members depends upon their working in cooperation, whether instinctively or with design. We find, then, external functions relating principally to the material existence of this organism; and internal functions by which its movable elements are combined. This distinction is but an application of the great theory, due to Bichat’s genius, of the distinction between the life of nutrition and the life of relation which we find in the individual organism. Philosophically it is the source from which we derive the great social principle of separation of spiritual from temporal power. The temporal power governs: it originates in the personal instincts, and it stimulates activity. On it depends social Order. The spiritual power can only moderate: it is the exponent of our social instincts, and it promotes cooperation, which is the guarantee of Progress. Of these functions of Humanity the first corresponds to the function of nutrition, the second to that of innervation in the individual organism.

Having now viewed our subject statically, we may come to its dynamical aspect; reserving more detailed discussion for the third volume of this treatise, which deals with my fundamental theory of human development. The Great Being whom we worship is not immutable any more than it is absolute. Its nature is relative; and, as such, is eminently capable of growth. In a word it is the most vital of all living beings known to us. It extends and becomes more complex by the continuous successions of generations. But in its progressive changes as well as in its permanent functions, it is subject to invariable laws. And these laws considered, as we may now consider them, as a whole, form a more sublime object of contemplation than the solemn inaction of the old Supreme Being, whose existence was passive except when interrupted by acts of arbitrary and unintelligible volition. Thus it is only by Positive science that we can appreciate this highest of all destinies to which all the fatalities of individual life are subordinate. It is with this as with subjects of minor importance: systematic study of the Past is necessary in order to determine the Future, and so explain the tendencies of the Present. Let us then pass from the conception of Humanity as fully developed, to the history of its rise and progress; a history in which all other modes of progress are included. In ancient times the conception was incompatible with the theological spirit and also with the military character of society, which involved the slavery of the productive classes. The feeling of Patriotism, restricted as it was at first, was the only prelude then possible to the recognition of Humanity. From this narrow nationality there arose in the Middle Ages the feeling of universal brotherhood, as soon as military life had entered on its defensive phase, and all supernatural creeds had spontaneously merged into a monotheistic form common to the whole West. The growth of Chivalry, and the attempt made to effect a permanent separation of the two social powers, announced already the subordination of Politics to Morals, and thus showed that the conception of Humanity was in direct course of preparation. But the unreal and antisocial nature of the medieval creed, and the military and aristocratic character of feudal society, made it impossible to go very far in this direction. The abolition of personal slavery was the most essential result of this important period. Society could now assume its industrial character; and feelings of fraternity were encouraged by modes of life in which all classes alike participated. Meanwhile, the growth of the Positive spirit was proceeding, and preparing the way for the establishment of Social Science, by which alone all other Positive studies should be systematized. This being done, the conception of the Great Being became possible. It was with reference to subjects of a speculative and scientific nature that the conception first arose in a distinct shape. As early as two centuries ago, Pascal spoke of the human race as one Man.12 Amidst the inevitable decline of the theological and military system, men became conscious of the movement of society, which had now advanced through so many phases; and the notion of Progress as a distinctive feature of Humanity became admitted. Still the conception of Humanity as the basis for a new synthesis was impossible until the crisis of the French Revolution. That crisis on the one hand proved the urgent necessity for social regeneration, and on the other gave birth to the only philosophy capable of effecting