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

resignation, are themselves well calculated to maintain it. For by making us fully conscious of the greatness of man, and by setting us free from the degrading influences of fear, they inspire us with keen interest in our efforts, inadequate though they be, against the pressure of fatalities which are not always beyond our power to modify. And thus the reaction of these fatalities upon our character is turned at last to a most beneficial use. It prevents alike overweening anxiety for our own interests and dull indifference to them; whereas, in theological and metaphysical systems, even when inculcating self-denial, there is always a dangerous tendency to concentrate thought on personal considerations. Dignified reaction where modification of them is possible; such is the moral standard which Positivism puts forward for individuals and for society.

Catholicism, notwithstanding the radical defects of its doctrine, has unconsciously been influenced by the modern spirit; and at the close of the Middle Ages was tending in a direction similar to that here described, although its principles were inconsistent with any formal recognition of it. It is only in the countries that have been preserved from Protestantism that any traces are left of these faint efforts of the priesthood to rise above their own theories. The Catholic God would gradually change into a feeble and imperfect representation of Humanity, were not the clergy so degraded socially as to be unable to participate in the spontaneous feelings of the community. It is a tendency too slightly marked to lead to any important result; yet it is a striking proof of the new direction which men’s minds and hearts are unconsciously taking in countries which are often supposed to be altogether left behind in the march of modern thought. The clearest indication of it is in their acceptance of the worship of Woman, which is the first step towards the worship of Humanity. Since the twelfth century, the influence of the Virgin, especially in Spain and Italy, has been constantly on the increase. The priesthood have often protested against it, but without effect; and sometimes they have found it necessary to sanction it, for the sake of preserving their authority. The special and privileged adoration which this beautiful creation of Poetry has received, could not but produce a marked change in the spirit of Catholicism. It may serve as a connecting link between the religion of our ancestors and that of our descendants, the Virgin becoming gradually regarded as a personification of Humanity. Little, however, will be done in this direction by the established priesthood, whether in Italy or Spain. We must look to the purer agency of women, who will be the means of introducing Positivism among our Southern brethren.

All the points, then, in which the morality of Positive science excels the morality of revealed religion are summed up in the substitution of Love of Humanity for Love of God. It is a principle as adverse to metaphysics as to theology, since it excludes all personal considerations, and places happiness, whether for the individual or for society, in constant exercise of kindly feeling. To love Humanity may be truly said to constitute the whole duty of Man; provided it be clearly understood what such love really implies, and what are the conditions required for maintaining it. The victory of Social Feeling over our innate Self-love is rendered possible only by a slow and difficult training of the heart, in which the intellect must cooperate. The most important part of this training consists in the mutual love of Man and Woman, with all other family affections which precede and follow it. But every aspect of morality, even the personal virtues, are included in love of Humanity. It furnishes the best measure of their relative importance, and the surest method for laying down incontestable rules of conduct. And thus we find the principles of systematic morality to be identical with those of spontaneous morality, a result which renders Positive doctrine equally accessible to all.

Science, therefore, Poetry, and Morality, will alike be regenerated by the new religion, and will ultimately form one harmonious whole, on which the destinies of Man will henceforth rest. With women, to whom the first germs of spiritual power are due, this consecration of the rational and imaginative faculties to the source of feeling has always existed spontaneously. But to realize it in social life it must be brought forward in a systematic form as part of a general doctrine. This is what the medieval system attempted upon the basis of Monotheism. A moral power arose composed of the two elements essential to such a power, the sympathetic influence of women in the family, the systematic influence of the priesthood on public life. As a preliminary attempt the Catholic system was most beneficial; but it could not last, because the synthesis on which it rested was imperfect and unstable. The Catholic doctrine and worship addressed themselves exclusively to our emotional nature, and even from the moral point of view their principles were uncertain and arbitrary. The field of intellect, whether in art or science, as well as that of practical life, would have been left almost untouched but for the personal character of the priests. But with the loss of their political independence, which had been always in danger from the military tendencies of the time, the priesthood rapidly degenerated. The system was in fact premature; and even before the industrial era of modern times had set in, the aesthetic and metaphysical growth of the times had already gone too far for its feeble power of control; and it then became as hostile to progress as it had formerly been favourable to it. Moral qualities without intellectual superiority are not enough for a true spiritual power; they will not enable it to modify to any appreciable extent the strong preponderance of material considerations. Consequently it is the primary condition of social reorganization to put an end to the state of utter revolt which the intellect maintains against