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

being thoroughly incompatible with the social point of view. In my work on Positive Philosophy I have clearly proved that it constitutes only a transitory phase of mind, and is totally inadequate for any constructive purpose. For a time it was supreme; but its utility lay simply in its revolutionary tendencies. It aided the preliminary development of Humanity by its gradual inroads upon Theology, which, though in ancient times entrusted with the sole direction of society, had long since become in every respect utterly retrograde.

But all Positive speculations owe their first origin to the occupations of practical life; and, consequently, they have always given some indication of their capacity for regulating our active powers, which had been omitted from every former synthesis. Their value in this respect has been and still is materially impaired by their want of breadth, and their isolated and incoherent character; but it has always been instinctively felt. The importance that we attach to theories which teach the laws of phenomena, and give us the power of prevision, is chiefly due to the fact that they alone can regulate our otherwise blind action upon the external world. Hence it is that while the Positive spirit has been growing more and more theoretical, and has gradually extended to every department of speculation, it has never lost the practical tendencies which it derived from its source; and this even in the case of researches useless in themselves, and only to be justified as logical exercises. From its first origin in mathematics and astronomy, it has always shown its tendency to systematize the whole of our conceptions in every new subject which has been brought within the scope of its fundamental principle. It exercised for a long time a modifying influence upon theological and metaphysical principles, which has gone on increasing; and since the time of Descartes and Bacon it has become evident that it is destined to supersede them altogether. Positivism has gradually taken possession of the preliminary sciences of Physics and Biology, and in these the old system no longer prevails. All that remained was to complete the range of its influence by including the study of social phenomena. For this study metaphysics had proved incompetent; by theological thinkers it had only been pursued indirectly and empirically as a condition of government. I believe that my work on Positive Philosophy has so far supplied what was wanting. I think it must now be clear to all that the Positive spirit can embrace the entire range of thought without lessening, or rather with the effect of strengthening its original tendency to regulate practical life. And it is a further guarantee for the stability of the new intellectual synthesis that Social science, which is the final result of our researches, gives them that systematic character in which they had hitherto been wanting, by supplying the only connecting link of which they all admit.

This conception is already adopted by all true thinkers. All must now acknowledge that the Positive spirit tends necessarily towards the formation of a comprehensive and durable system, in which every practical as well as speculative subject shall be included. But such a system would still be far from realizing that universal character without which Positivism would be incompetent to supersede Theology in the spiritual government of Humanity. For the element which really preponderates in every human being, that is to say, Affection, would still be left untouched. This element it is, and this only, which gives a stimulus and direction to the other two parts of our nature: without it the one would waste its force in ill-conceived, or, at least, useless studies, and the other in barren or even dangerous contention. With this immense deficiency the combination of our theoretical and active powers would be fruitless, because it would lack the only principle which could ensure its real and permanent stability. The failure would be even greater than the failure of Theology in dealing with practical questions; for the unity of human nature cannot really be made to depend either on the rational or the active faculties. In the life of the individual, and, still more, in the life of the race, the basis of unity, as I shall show in the fourth chapter, must always be feeling. It is to the fact that theology arose spontaneously from feeling that its influence is for the most part due. And although theology is now palpably on the decline, yet it will retain, in principle at least, some legitimate claims to the direction of society so long as the new philosophy fails to occupy this important vantage-ground. We come then to the final conditions with which the modern synthesis must comply. Without neglecting the spheres of Thought and Action it must also comprehend the moral sphere; and the very principle on which its claim to universality rests must be derived from Feeling. Then, and not till then, can the claims of theology be finally set aside. For then the new system will have surpassed the old in that which is the one essential purpose of all general doctrines. It will have shown itself able to effect what no other doctrine has done, that is, to bring the three primary elements of our nature into harmony. If Positivism were to prove incapable of satisfying this condition, we must give up all hope of systematization of any kind. For while Positive principles are now sufficiently developed to neutralize those of Theology, yet, on the other hand, the influence of theology would continue to be far greater. Hence it is that many conscientious thinkers in the present day are so inclined to despair for the future of society. They see that the old principles on which society has been governed must finally become powerless. What they do not see is that a new basis for morality is being gradually laid down. Their theories are too imperfect and incoherent to show them the direction towards which the present time is ultimately