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

In fact, Morals were with them invariably subordinate to Politics. Nevertheless, it is moral progress which alone can satisfy our nature; and in the Middle Ages it was recognized as the highest aim of human effort, notwithstanding that its intellectual and social conditions were as yet very imperfectly realized. The creeds of the Middle Ages were too unreal and imperfect, the character of society was too military and aristocratic, to allow Morals and Politics to assume permanently their right relation. The attempt was made, however; and, inadequate as it was, it was enough to allow the people of the West to appreciate the fundamental principle involved in it, a principle destined to survive the opinions and the habits of life from which it arose. Its full weight could never be felt until the Positive spirit had extended beyond the elementary subjects to which it had been so long subjected, to the sphere of social truth; and had thus reached the position at which a complete synthesis became possible. Equally essential was it that in those countries which had been incorporated into the Western Empire, and had passed from it into Catholic Feudalism, war should be definitely superseded by industrial activity. In the long period of transition which has elapsed since the Middle Ages, both these conditions have been fulfilled, while at the same time the old system has been gradually decomposed. Finally the great crisis of the Revolution has stimulated all advanced minds to reconsider, with better intellectual and social principles, the same problem that Christianity and Chivalry had attempted. The radical solution of it was then begun, and it is now completed, and enunciated in a systematic form by Positivism.

All essential phases in the evolution of society answer to corresponding phases in the growth of the individual, whether it has proceeded spontaneously or under systematic guidance, supposing always that his development be complete. But it is not enough to prove the close connection which exists between all modes and degrees of human regeneration. We have yet to find a central point round which all will naturally meet. In this point consists the unity of Positivism as a system of life. Unless it can be thus condensed, round one single principle, it will never wholly supersede the synthesis of Theology, notwithstanding its superiority in the reality and stability of its component parts, and in their homogeneity and coherence as a whole. There should be a central point in the system towards which Feeling, Reason, and Activity alike converge. The proof that Positivism possesses such a central point will remove the last obstacles to its complete acceptance, as the guide of private or of public life.

Such a centre we find in the great conception of Humanity, towards which every aspect of Positivism naturally converges. By it the conception of God will be entirely superseded, and a synthesis be formed, more complete and permanent than that provisionally established by the old religions. Through it the new doctrine becomes at once accessible to men’s hearts in its full extent and application. From their heart it will penetrate their minds, and thus the immediate necessity of beginning with a long and difficult course of study is avoided, though this must of course be always indispensable to its systematic teachers.

This central point of Positivism is even more moral than intellectual in character: it represents the principle of Love upon which the whole system rests. It is the peculiar characteristic of the Great Being who is here set forth, to be compounded of separable elements. Its existence depends therefore entirely upon mutual Love knitting together its various parts. The calculations of self-interest can never be substituted as a combining influence for the sympathetic instincts.

Yet the belief in Humanity, while stimulating Sympathy, at the same time enlarges the scope and vigour of the Intellect. For it requires high powers of generalization to conceive clearly of this vast organism, as the result of spontaneous cooperation, abstraction made of all partial antagonisms. Reason, then, has its part in this central dogma as well as Love. It enlarges and completes our conception of the Supreme Being, by revealing to us the external and internal conditions of its existence.

Lastly, our active powers are stimulated by it no less than our feelings and our reason. For since Humanity is so far more complex than any other organism, it will react more strongly and more continuously on its environment, submitting to its influence and so modifying it. Hence results Progress which is simply the development of Order, under the influence of Love.

Thus, in the conception of Humanity, the three essential aspects of Positivism, its subjective principle, its objective dogma, and its practical object, are united. Towards Humanity, who is for us the only true Great Being, we, the conscious elements of whom she is composed, shall henceforth direct every aspect of our life, individual or collective. Our thoughts will be devoted to the knowledge of Humanity, our affections to her love, our actions to her service.

Positivists then may, more truly than theological believers of whatever creed, regard life as a continuous and earnest act of worship; worship which will elevate and purify our feelings, enlarge and enlighten our thoughts, ennoble and invigorate our actions. It supplies a direct solution, so far as a solution is possible, of the great problem of the Middle Ages, the subordination of Politics to Morals. For this follows at once from the consecration now given to the principle that social sympathy should preponderate over self-love.

Thus Positivism becomes, in the true sense of the word, a Religion; the only religion which is real and complete; destined therefore to replace all imperfect and provisional systems resting on the primitive basis of theology.

For even the synthesis established by the old theocracies of Egypt and India was insufficient, because, being based on purely subjective principles it could never embrace practical life, which must always be subordinated to the objective realities of the external world. Theocracy was thus limited at the outset to