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

it for the representation of Humanity. For Humanity is distinguished from other forms of life by the combination of independence with cooperation, attributes which also are natural to Poetry. For while Poetry is more sympathetic than Science, its productions have far more individuality; the genius of their author is more strongly marked in them, and the debt to his predecessors and contemporaries is less apparent. Thus the synthesis on which the inauguration of the final religion depends, is one in which Art will participate more than Science, Science furnishing merely the necessary basis. Its influence will be even greater than in the times of Polytheism; for powerful as Art appeared to be in those times, it could in reality do nothing but embellish the fables to which the confused ideas of theocracy had given rise. By its aid we shall for the first time rise at last to a really human point of view, and be enabled distinctly to understand the essential attributes of the Great Being of whom we are members. The material power of Humanity and the successive phases of her physical, her intellectual, and, above all, her moral progress, will each in turn be depicted. Without the difficulties of analytical study, we shall gain a clear knowledge of her nature and her conditions, by the poet’s description of her future destiny, of her constant struggle against painful fatalities, which have at last become a source of happiness and greatness, of the slow growth of her infancy, of her lofty hopes now so near fulfilment. The history of universal Love, the soul by which this Great Being is animated; the history, that is, of the marvellous advance of man, individually or socially, from brutish appetite to pure unselfish sympathy, is of itself an endless theme for the poetry of the future.

Comparisons, too, may be instituted, in which the poet, without specially attacking the old religion, will indicate the superiority of the new. The attributes of the new Great Being may be forcibly illustrated, especially during the time of transition, by contrast with the inferiority of her various predecessors. All theological types are absolute, indefinite, and immutable; consequently in none of them has it been possible to combine to a satisfactory extent the attributes of goodness, wisdom, and power. Nor can we conceive of their combination, except in a Being whose existence is a matter of certainty, and who is subject to invariable laws. The gods of Polytheism were endowed with energy and sympathy, but possessed neither dignity nor morality. They were superseded by the sublime deity of Monotheism, who was sometimes represented as inert and passionless, sometimes as impenetrable and inflexible. But the new Supreme Being, having a real existence, an existence relative and modifiable, admits of being more distinctly conceived than the old; and the influence of the conception will be equally strong and far more elevating. Each one of us will recognize in it a power superior to his own, a power on which the whole destiny of his life depends, since the life of the individual is in every respect subordinate to the evolution of the race. But the knowledge of this power has not the crushing effect of the old conception of omnipotence. For every great or good man will feel that his own life is an indispensable element in the great organism. The supremacy of Humanity is but the result of individual cooperation; her power is not supreme, it is only superior to that of all beings whom we know. Our love for her is tainted by no degrading fears, yet it is always coupled with the most sincere reverence. Perfection is in no wise claimed for her; we study her natural defects with care in order to remedy them as far as possible. The love we bear to her is a feeling as noble as it is strong; it calls for no degrading expressions of adulation, but it inspires us with unremitting zeal for moral improvement. But these and other advantages of the new religion, though they can be indicated by the philosopher, need the poet to display them in their full light. The moral grandeur of man when freed from the chimeras that oppress him, was foreseen by Goethe, and still more clearly by Byron. But the work of these men was one of destruction; and their types could only embody the spirit of revolt. Poetry must rise above the negative stage in which, owing to the circumstances of the time, their genius was arrested, and must embrace in the Positive spirit the system of sociological and other laws to which human development is subject, before it can adequately portray the new Man in his relation to the new God.

There is yet another way in which Art may serve the cause of religion; that is, in organizing the festivals, whether private or public, of which, to a great extent, the worship of Humanity will consist. For this purpose aesthetic talent is far more required than scientific, the object in view being to reveal the nature of the great Organism more clearly, by presenting all aspects of its existence, static or dynamic, in idealized forms.

These festivals, then, should be of two kinds, corresponding to the two essential aspects of Humanity; the first illustrating her existence, the second her action. Thus we shall stimulate both the elements of true social feeling; the love of Order, namely, and the love of Progress. In our static festivals social Order and the feeling of Solidarity, will be illustrated; the dynamic festivals will explain social Progress, and inspire the sense of historical Continuity. Taken together, their periodic recurrence will form a continuation of Positive education. They will develop and confirm the principles instilled in youth. But there will be nothing didactic in their form; since it is of the essence of Art not to instruct otherwise than by giving pleasure. Of course the regular recurrence of these festivals will not prevent any modifications which may be judged