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

its practical functions. Intrinsically, its spirit was altogether personal; the highest object placed before each individual was the attainment of his own salvation, and all human affections were made subordinate to the love of God. It is true that the first training of our higher feelings is due to theological systems; but their moral value depended mainly on the wisdom of the priesthood. They compensated the defects of their doctrine, and at that time no better doctrine was available, by taking advantage of the antagonism which naturally presented itself between the interests of the imaginary and those of the real world. The moral value of Positivism on the contrary, is inherent in its doctrine, and can be largely developed, independently of any spiritual discipline, though not so far as to dispense with the necessity for such discipline. Thus, while Morality as a science is made far more consistent by being placed in its true connection with the rest of our knowledge, the sphere of natural morality is widened by bringing human life, individually and collectively, under the direct and continuous influence of Social Feeling.

I have stated that Positive morality is brought into a coherent and systematic form by its principle of universal love. This principle must now be examined first in its application to the separate aspects of the subject, and subsequently as the means by which the various parts may be coordinated.

There are three successive states of morality answering to the three principal stages of human life; the personal, the domestic, and the social stage. The succession represents the gradual training of the sympathetic principle; it is drawn out step by step by a series of affections which, as it diminishes in intensity, increases in dignity. This series forms our best resource in attempting as far as possible to reach the normal state; subordination of self-love to social feeling. These are the two extremes in the scale of human affections; but between them there is an intermediate degree, namely, domestic attachment, and it is on this that the solution of the great moral problem depends. The love of his family leads Man out of his original state of Self-love and enables him to attain finally a sufficient measure of Social love. Every attempt on the part of the moral educator to call this last into immediate action, regardless of the intermediate stage, is to be condemned as utterly chimerical and profoundly injurious. Such attempts are regarded in the present day with far too favourable an eye. Far from being a sign of social progress, they would, if successful, be an immense step backwards; since the feeling which inspires them is one of perverted admiration for antiquity.

Since the importance of domestic life is so great as a transition from selfish to social feeling, a systematic view of its relations will be the best mode of explaining the spirit of Positive morality, which is in every respect based upon the order found in nature.

The first germ of social feeling is seen in the affection of the child for its parents. Filial love is the starting-point of our moral education: from it springs the instinct of Continuity, and consequently of reverence for our ancestors. It is the first tie by which the new being feels himself bound to the whole past history of Man. Brotherly love comes next, implanting the instinct of Solidarity, that is to say of union with our contemporaries; and thus we have already a sort of outline of social existence. With maturity new phases of feeling are developed. Relationships are formed of an entirely voluntary nature; which have therefore a still more social character than the involuntary ties of earlier years. This second stage in moral education begins with conjugal affection, the most important of all, in which perfect fullness of devotion is secured by the reciprocity and indissolubility of the bond. It is the highest type of all sympathetic instincts, and has appropriated to itself in a special sense the name of Love. From this most perfect of unions proceeds the last in the series of domestic sympathies, parental love. It completes the training by which Nature prepares us for universal sympathy: for it teaches us to care for our successors; and thus it binds us to the Future, as filial love had bound us to the Past.

I placed the voluntary class of domestic sympathies after the involuntary, because it was the natural order of individual development, and it thus bore out my statement of the necessity of family life as an intermediate stage between personal and social life. But in treating more directly of the theory of the Family as the constituent element of the body politic, the inverse order should be followed. In that case conjugal attachment would come first, as being the feeling through which the family comes into existence as a new social unit, which in many cases consists simply of the original pair. Domestic sympathy, when once formed by marriage, is perpetuated first by parental then by filial affection; it may afterwards be developed by the tie of brotherhood, the only relation by which different families can be brought into direct contact. The order followed here is that of decrease in intensity, and increase in extension. The feeling of fraternity, which I place last, because it is usually least powerful, will be seen to be of primary importance when regarded as the transition from domestic to social affections; it is, indeed, the natural type to which all social sympathies conform. But there is yet another intermediate relation, without which this brief exposition of the theory of the family would be incomplete; I mean the relation of household servitude, which may be called indifferently domestic or social. It is a relation which at the present time is not properly appreciated on account of our dislike to all subjection; and yet the word “domestic” is enough to remind us that in every normal state of Humanity, it supplies what would otherwise be a want