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

to find men fit for the purpose, as soon as the proper means are taken to procure their services, and to guarantee their material subsistence. It must be borne in mind, too, that the corporation of teachers is not to be recruited from any one nation for itself, but from the whole of Western Europe; so that the Positivist educator will change his residence, when required, even more frequently than the priests of the Middle Ages. Putting these considerations together, we shall find that Positivist education for both sexes may be organized on a sufficient scale for the whole of Western Europe, with less than the useless, or worse than useless, expenditure incurred by the clergy of the Anglican church. This would give each functionary an adequate maintenance, though none of them would be degraded by wealth. A body of twenty thousand philosophers would be enough now, and probably would always suffice, for the spiritual wants of the five Western nations. This would imply the establishment of the septennial system of instruction in two thousand stations. The influence of women and of working men will never become so systematic as to enable them to dispense with philosophic assistance altogether. But in proportion as they become more effectually incorporated as elements of the spiritual power, the necessity of enlarging the purely speculative class will diminish. Under theological systems it has been far too numerous. The privilege of living in comfort without productive labour will be ultimately so rare and so dearly earned, that no rational ground of objection to it will be left. It will be generally felt that the cost of maintaining these philosophic teachers, like that of maintaining women, is no real burden to the productive classes; on the contrary, that it conduces to their highest interest, by ensuring the performance of intellectual and moral functions which are the noblest characteristics of Humanity.

It appears, then, that the primary principle laid down at the beginning of this chapter enables us to solve all the problems that offer themselves on the subject of Woman. Her function in society is determined by the constitution of her nature. She is spontaneously the organ of Feeling, on which the unity of human nature entirely depends. And she constitutes the purest and most natural element of the moderating power; which, while avowing its own subordination to the material forces of society, purposes to direct them to higher uses. As mother and as wife, it is her office to conduct the moral education of Humanity. In order the more perfectly to fulfil this mission, her life must be connected even more closely than it has been with the Family. At the same time she must participate, to the full extent that is possible, in the general system of instruction.

A few remarks on the privileges which the fulfilment of this vocation will bring, will complete this part of my subject.

Women’s mission is a striking illustration of the truth that happiness consists in doing the work for which we are naturally fitted. That mission is always the same; it is summed up in one word, Love. But Love is a work in which there can never be too many workers; it grows by cooperation; it has nothing to fear from competition. Women are charged with the education of Sympathy, the source of human unity; and their highest happiness is reached when they have the full consciousness of their vocation, and are free to follow it. It is the admirable feature of their social mission, that it invites them to cultivate qualities which are natural to them; to call into exercise emotions which all allow to be the most pleasurable. All that is required for them in a better organization of society are certain improvements in their external condition. They must be relieved from outdoor labour; and other means must be taken to prevent their moral influence from being impaired. Both objects are contemplated in the material, intellectual, and moral ameliorations which Positivism is destined to effect in female life.

But besides the pleasure inherent in their vocation, Positivism offers a recompense for their services, which Catholic Feudalism foreshadowed but could not realize. As men become more and more grateful for the blessing of their moral influence, they will give expression to this feeling in a systematic form. In a word the new doctrine will institute the Worship of Woman, publicly and privately, in a far more perfect way than has ever before been possible. It is the first permanent step towards the worship of Humanity; which, as the concluding chapter of this introductory work will show, is the central principle of Positivism, viewed either as a Philosophy or as a Polity.

Our ancestors in chivalrous times made noble efforts in this direction, which, except by women, are now no longer appreciated. But these efforts, however admirable, were inadequate; partly owing to the military spirit of society in those times, partly because their religious doctrines had not a sufficiently social character. Nevertheless, they have left memories which will not perish. The refinement of life in Western Europe is in great part due to them, although much of it is already effaced by the anarchy of the present time.

Chivalry, if we are to believe the negative philosophers of the last century, can never revive; because the religious beliefs with which it was connected have become obsolete. But the connection was never very profound, and there is no reason whatever for its continuance. Far too much has been made of it by recent apologists for Catholicism; who, while laying great stress on the sanction which Theology gave to Chivalry, have failed to appreciate the sympathies to which this admirable institution is really due. The real source of Chivalry lies most unquestionably in the feudal spirit. Theological sanction for it was afterwards sought for, as the only systematic basis that offered itself at that time. But the truth is that Theology and Chivalry were hardly compatible. Theology fixed men’s thoughts upon a visionary future;