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

orders of mathematical speculations, Arithmetic, Geometry, and Mechanics, follow the same law of classification as that by which the entire scale is regulated. And I have shown in my Positive Philosophy that the same holds good of the other sciences. As a whole, therefore, the series is the most concise summary that can be formed of the vast range of Abstract truth; and conversely, all rational researches of a special kind result in some partial development of this series. Each term in it requires its own special processes of induction; yet in each we reason deductively from the preceding term, a method which will always be as necessary for purposes of instruction as it was originally for the purpose of discovery. Thus it is that all our other studies are but a preparation for the final science of Humanity. By it their mode of culture will always be influenced and will gradually be imbued with the true spirit of generality, which is so closely connected with social sympathy. Nor is there any danger of such influence becoming oppressive, since the very principle of our system is to combine a due measure of independence with practical convergence. The fact that our theory of classification, by the very terms of its composition, subordinates intellectual to social considerations, is eminently calculated to secure its popular acceptance. It brings the whole speculative system under the criticism, and at the same time under the protection of the public, which is usually not slow to check any abuse of those habits of abstraction which are necessary to the philosopher.

The same theory then which explains the mental evolution of Humanity, lays down the true method by which our abstract conceptions should be classified; thus reconciling the conditions of Order and Movement, hitherto more or less at variance. Its historical clearness and its philosophical force strengthen each other, for we cannot understand the connection of our conceptions except by studying the succession of the phases through which they pass. And on the other hand, but for the existence of such a connection, it would be impossible to explain the historical phases. So we see that for all sound thinkers, History and Philosophy are inseparable.

A theory which embraces the statical as well as the dynamical aspects of the subject, and which fulfils the conditions here spoken of, may certainly be regarded as establishing the true objective basis on which unity can be established in our intellectual functions. And this unity will be developed and consolidated as our knowledge of its basis becomes more satisfactory. But the social application of the system will have far more influence on the result than any overstrained attempts at exact scientific accuracy. The object of our philosophy is to direct the spiritual reorganization of the civilized world. It is with a view to this object that all attempts at fresh discovery or at improved arrangement should be conducted. Moral and political requirements will lead us to investigate new relations; but the search should not be carried farther than is necessary for their application. Sufficient for our purpose, if this incipient classification of our mental products be so far worked out that the synthesis of Affection and of Action may be at once attempted; that is, that we may begin at once to construct that system of morality under which the final regeneration of Humanity will proceed. Those who have read my Positive Philosophy will, I think, be convinced that the time for this attempt has arrived. How urgently it is needed will appear in every part of the present work.

I have now described the general spirit of Positivism. But there are two or three points on which some further explanation is necessary, as they are the source of misapprehensions too common and too serious to be disregarded. Of course I only concern myself with such objections as are made in good faith.

The fact of entire freedom from theological belief being necessary before the Positive state can be perfectly attained, has induced superficial observers to confound Positivism with a state of pure negation. Now this state was at one time, and that even so recently as the last century, favourable to progress; but at present in those who unfortunately still remain in it, it is a radical obstacle to all sound social and even intellectual organization. I have long ago repudiated all philosophical or historical connection between Positivism and what is called Atheism. But it is desirable to expose the error somewhat more clearly.

Atheism, even from the intellectual point of view, is a very imperfect form of emancipation; for its tendency is to prolong the metaphysical stage indefinitely, by continuing to seek for new solutions of Theological problems, instead of setting aside all inaccessible researches on the ground of their utter inutility. The true Positive spirit consists in substituting the study of the invariable Laws of phenomena for that of their so-called Causes, whether proximate or primary; in a word, in studying the How instead of the Why. Now this is wholly incompatible with the ambitious and visionary attempts of Atheism to explain the formation of the Universe, the origin of animal life, etc. The Positivist comparing the various phases of human speculation, looks upon these scientific chimeras as far less valuable even from the intellectual point of view than the first spontaneous inspirations of primeval times. The principle of Theology is to explain everything by supernatural Wills. That principle can never be set aside until we acknowledge the search for Causes to be beyond our reach, and limit ourselves to the knowledge of Laws. As long as men persist in attempting to answer the insoluble questions which occupied the attention of the childhood of our race, by far the more rational plan is to do as was done then, that is, simply to give free play to the imagination. These spontaneous beliefs have gradually fallen into disuse, not because they have been disproved, but because mankind has become more enlightened as