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

the Council will become increasingly valuable, not only for its direct influence on the less advanced nations, but also and more especially, because the proofs it will furnish of the universality of the new religion will strengthen its adherents in the Western family.

But the time when Positivism can be brought into direct contact with these preliminary phases is far distant, and we need not wait for it. The features of the system stand out already with sufficient clearness to enable us to begin at once the work of mental and social renovation for which our revolutionary predecessors so energetically prepared the way. They however were blinded to the Future by their hatred of the Past. With us, on the contrary, social sympathy rests upon the historical spirit, and at the same time strengthens it. Solidarity with our contemporaries is not enough for us, unless we combine it with the sense of Continuity with former times; and while we press on toward the Future, we lean upon the Past, every phase of which our religion holds in honour. So far from the energy of our progressive movement being hampered by such feelings, it is only by doing full justice to the Past, as no system but ours can do consistently, that we can obtain perfect emancipation of thought; because we are thus saved from the necessity of making the slightest actual concession to systems which we regard as obsolete. Understanding their nature and their purpose better than the sectaries who still empirically adhere to them, we can see that each was in its time necessary as a preparatory step towards the final system, in which all their partial and imperfect services will be combined.

Comparing it especially with the last synthesis by which the Western family of nations has been directed, it is clear even from the indications given in this prefatory work, that the new synthesis is more real, more comprehensive, and more stable. All that we find to admire in the medieval system is developed and matured in Positivism. It is the only system which can induce the intellect to accept its due position of subordination to the heart. We recognize the piety and chivalry of our ancestors, who made a noble application of the best doctrine that was possible in their time. We believe that were they living now, they would be found in our ranks. They would acknowledge the decay of their provisional phase of thought, and would see that in its present degenerate state it is only a symbol of reaction, and a source of discord.

And now that the doctrine has been shown to rest on a central principle, a principle which appeals alike to instinct and to reason, we may carry our comparison a step further, and convince all clear-seeing and honest minds that it is as superior to former systems in its influence over the emotions and the imagination, as it is from the practical and intellectual aspect. Under it, Life, whether private or public, becomes in a still higher sense than under Polytheism, a continuous act of worship performed under the inspiration of universal Love. All our thoughts, feelings, and actions flow spontaneously to a common centre in Humanity, our Supreme Being; a Being who is real, accessible, and sympathetic, because she is of the same nature as her worshippers, though far superior to any one of them. The very conception of Humanity is a condensation of the whole mental and social history of man. For it implies the irrevocable extinction of theology and of war; both of which are incompatible with uniformity of belief and with cooperation of all the energies of the race. The spontaneous morality of the emotions is restored to its due place; and Philosophy, Poetry, and Polity are thereby regenerated. Each is placed in its due relation to the others, and is consecrated to the study, the praise, and the service of Humanity, the most relative and the most perfectible of all beings. Science passes from the analytic to the synthetic state, being entrusted with the high mission of founding an objective basis for man’s action on the laws of the external world and of man’s nature; a basis which is indispensable to control the oscillation of our opinions, the versatility of our feelings, and the instability of our purposes. Poetry assumes at last its true social function, and will henceforth be preferred to all other studies. By idealizing Humanity under every aspect, it enables us to give fit expression to the gratitude we owe to her, both publicly and as individuals; and thus it becomes a source of the highest spiritual benefit.

But amidst the pleasures that spring from the study and the praise of Humanity, it must be remembered that Positivism is characterized always by reality and utility, and admits of no degeneration into asceticism or quietism. The Love by which it is inspired is no passive principle; while stimulating Reason and Imagination, it does so only to give a higher direction to our practical activity. It was in practical life that the Positive spirit first arose, extending thence to the sphere of thought, and ultimately to the moral sphere. The grand object of human existence is the constant improvement of the natural Order that surrounds us: of our material condition first; subsequently of our physical, intellectual, and moral nature. And the highest of these objects is moral progress, whether in the individual, in the family, or in society. It is on this that human happiness, whether in private or public life, principally depends. Political art, then, when subordinated to morality, becomes the most essential of all arts. It consists in concentration of all human effort upon the service of Humanity in accordance with the natural laws which regulate her existence.

The great merit of ancient systems of polity, of the Roman system especially, was that precedence was always given to public interests. Every citizen cooperated in the manner and degree suited to those early times. But there were