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

The festivals representing Order will necessarily take more abstract and austere forms than those of Progress. It will be their object to represent the statical relations by which the great Organism preserves its unity, and the various aspects of its animating principle, Love. The most universal and the most solemn of these festivals will be the feast of Humanity, which will be held throughout the West at the beginning of the new year, thus consecrating the only custom which still remains in general use to relieve the prosaic dullness of modern life. In this feast, which celebrates the most comprehensiveness of all unions, every branch of the human race will at some future time participate. In the same month there might be three festivals of a secondary order, representing the minor degrees of association, the Nation, the Province, and the Town. Giving this first month to the direct celebration of the social tie, we might devote the first days of the four succeeding months to the four principal domestic relations, Connubial, Parental, Filial, and Fraternal. In the sixth month, the honourable position of domestic service would receive its due measure of respect.

These would be the static festivals; taken together they would form a representation of the true theory of our individual and social nature, together with the principles of moral duty to which that theory gives rise. No direct mention is made of the personal instincts, notwithstanding their preponderance, because it is the main object of Positive worship to bring them under the control of the social instincts. Personal virtues are by no means neglected in Positive education; but to make them the objects of any special celebration, would only stimulate egotistic feeling. Indirectly their value is recognized in every part of our religious system, in the reaction which they exercise upon our generous sympathies. Their omission, therefore, implies no real deficiency in this ideal portraiture of human faculties and duties. Again, no special announcement of the subordination of Humanity to the laws of the External World is needed. The consciousness of this external power pervades every part of the Positive system; it controls our desires, directs our speculations, stimulates our actions. The simple fact of the recurrence of our ceremonies at fixed periods, determined by the Earth’s motion, is enough to remind us of our inevitable subjection to the fatalities of the External World.

As the static festivals represent Morality, so the dynamic festivals, those of Progress, will represent History. In these the worship of Humanity assumes a more concrete and animated form; as it will consist principally in rendering honour to the noblest types of each phase of human development. It is desirable, however, that each of the more important phases should be represented in itself, independently of the greatness of any individual belonging to it. Of the months unoccupied by static festivals, three might be given to the principal phases of the Past, Fetishism, Polytheism, and Monotheism; and a fourth to the celebration of the Future, the normal state to which all these phases have been tending.

Forming thus the chain of historical succession, we may consecrate each month to some one of the types who best represent the various stages. I omit, however, some explanations of detail given in the first edition of this General View, written at the time when I had not made the distinction between the abstract and concrete worship sufficiently clear. A few months after its publication, in 1848, the circumstances of the time induced me to frame a complete system of commemoration applicable to Western Europe, under the title of “Positivist Calendar.”13 Of this I shall speak more at length in the fourth volume of the present treatise. Its success has fully justified me in anticipating this part of my subject. To it I now refer the reader, recommending him to familiarize himself with the provisional arrangement of the new Western year then put forward and already adopted by most Positivists.

But the practice need not be restricted to names of European importance. It is applicable in its degree to each separate province, and even to private life. Catholicism offers two institutions in which the religion of the family connects itself with public worship in its most comprehensive sense. There is a day appointed in Catholic countries in which all are in the habit of visiting the tombs of those dear to them; finding consolation for their grief by sharing it with others. To this custom Positivists devote the last day of the year. The working classes of Paris give every year a noble proof that complete freedom of thought is in no respect compatible with worship of the dead, which in their case is unconnected with any system. Again there is the institution of baptismal names, which though little thought of at present, will be maintained and improved by Positivism. It is an admirable mode of impressing on men the connection of private with public life, by furnishing everyone with a type for his own personal imitation. Here the superiority of the new religion is very apparent; since the choice of a name will not be limited to any time or country. In this, as in other cases, the absolute spirit of Catholicism proved fatal to its prospects of becoming universal.

These brief remarks will be enough to illustrate the two classes of festivals instituted by Positivism. In every week of the year some new aspect of Order or of Progress will be held up to public veneration; and in each the link connecting public and private worship will be found in the adoration of Woman. In this aesthetic side of Positive religion everything tends to strengthen its fundamental principle of Love. All the resources of Poetry, and of the other arts of sound and form, will be invoked to give full and regular expression to it. The dominant feeling is always that of deep reverence proceeding from