A General View of Positivism by Auguste Comte (learn to read books TXT) 📕

thus reducible, we must have recourse to inductive reasoning; for a principle which is the basis of all deduction cannot be itself deduced. Hence it is that the doctrine, being so entirely foreign as it is to our primitive mental state, requires such a long course of preparation. Without such preparation even the greatest thinkers could not anticipate it. It is true that in some cases metaphysical conceptions of a law have been formed before the proof really required had been furnished. But they were never of much service, except so far as they generalized in a more or less confused way the analogies naturally suggested by the laws which had actually been discovered in simpler phenomena. Besides, such assertions always remained very doubtful and very barren in result, until they were based upon some outline of a really Positive theory. Thus, in spite of the apparent potency of this metaphysical method, to which modern intellects are so addicted, the conception of an External Order is still extremely imperfect in many of the most cultivated minds, because they have not verified it sufficiently in the most intricate and important class of phenomena, the phenomena of society. I am not, of course, speaking of the few thinkers who accept my discovery of the principal laws of Sociology. Such uncertainty in a subject so closely related to all others, produces great confusion in men’s minds, and affects their perception of an invariable order, even in the simplest subjects. A proof of this is the utter delusion into which most geometricians of the present day have fallen with respect to what they call the Calculus of Chances; a conception which presupposes that the phenomena considered are not subject to law. The doctrine, therefore, cannot be considered as firmly established in any one case, until it has been verified specially in every one of the primary categories in which phenomena may be classed. But now that this difficult condition has really been fulfilled by the few thinkers who have risen to the level of their age, we have at last a firm objective basis on which to establish the harmony of our moral nature. That basis is, that all events whatever, the events of our own personal and social life included, are always subject to natural relations of sequence and similitude, which in all essential respects lie beyond the reach of our interference.

This, then, is the external basis of our synthesis, which includes the moral and practical faculties, as well as the speculative. It rests at every point upon the unchangeable Order of the world. The right understanding of this order is the principal subject of our thoughts; its preponderating influence determines the general course of our feelings; its gradual improvement is the constant object of our actions. To form a more precise notion of its influence, let us imagine that for a moment it were really to cease. The result would be that our intellectual faculties, after wasting themselves in wild extravagancies, would sink rapidly into incurable sloth; our nobler feelings would be unable to prevent the ascendancy of the lower instincts; and our active powers would abandon themselves to purposeless agitation. Men have, it is true, been for a long time ignorant of this Order. Nevertheless we have been always subject to it; and its influence has always tended, though without our knowledge, to control our whole being; our actions first, and subsequently our thoughts, and even our affections. As we have advanced in our knowledge of it, our thoughts have become less vague, our desires less capricious, our conduct less arbitrary. And now that we are able to grasp the full meaning of the conception, its influence extends to every part of our conduct. For it teaches us that the object to be aimed at in the economy devised by man, is wise development of the irresistible economy of nature, which cannot be amended till it is first studied and obeyed. In some departments it has the character of fate; that is, it admits of no modification. But even here, in spite of the superficial objections to it which have arisen from intellectual pride, it is necessary for the proper regulation of human life. Suppose, for instance, that man were exempt from the necessity of living on the Earth, and were free to pass at will from one planet to another, the very notion of society would be rendered impossible by the licence which each individual would have to give way to whatever unsettling and distracting impulses his nature might incline him. Our propensities are so heterogeneous and so deficient in elevation, that there would be no fixity or consistency in our conduct, but for these insurmountable conditions. Our feeble reason may fret at such restrictions, but without them all its deliberations would be confused and purposeless. We are powerless to create: all that we can do in bettering our condition is to modify an order in which we can produce no radical change. Supposing us in possession of that absolute independence to which metaphysical pride aspires, it is certain that so far from improving our condition, it would be a bar to all development, whether social or individual. The true path of human progress lies in the opposite direction; in diminishing the vacillation, inconsistency, and discordance of our designs by furnishing external motives for those operations of our intellectual, moral and practical powers, of which the original source was purely internal. The ties by which our various diverging tendencies are held together would be quite inadequate for their purpose, without a basis of support in the external world, which is unaffected by the spontaneous variations of our nature.

But, however great the value of Positive doctrine in pointing out the unchangeable aspects of the universal Order, what we have principally to consider are the numerous departments in which that order admits of artificial modifications. Here lies the most important sphere of human activity. The only phenomena, indeed, which we are wholly