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

the decline of the religion which first proclaimed it. We see it now sanctioned by a republican government which has shaken off the fetters of that religion more completely than any other. A further result of the separation is the keen sense of personal honour, combined with general fraternity, which distinguishes Western nations, especially those who have been preserved from Protestantism. To the same source is due the general feeling that men should be judged by their intellectual and moral worth, irrespectively of social position, yet without upsetting that subordination of classes which is rendered necessary by the requirements of practical life. And this has accustomed all classes to free discussion of moral and even of political questions; since everyone feels it a right and a duty to judge actions and persons by the general principles which a common system of education has inculcated alike on all. I need not enlarge on the value of the medieval church in organizing the political system of Western Europe, in which there was no other recognized principle of union. All these social results are usually attributed to the excellence of the Christian doctrine; but history when fairly examined shows that the source from which they are principally derived is the Catholic principle of separating the two powers. For these effects are nowhere visible except in the countries where this separation has been effected, although a similar code of morals and indeed a faith identically the same have been received elsewhere. Besides, although sanctioned by the general tone of modern life, they have been neutralized to a considerable extent by the decline of the Catholic organization, and this especially in the countries where the greatest efforts have been made to restore the doctrine to its original purity and power.

In these respects Positivism has already appreciated Catholicism more fully than any of its own defenders, not even excepting De Maistre himself, as indeed some of the more candid organs of the retrograde school have allowed. But the merit of Catholicism does not merely depend on the fact that it forms a most important link in the series of human development. What adds to the glory of its efforts is that, as history clearly proves, they were in advance of their time. The political failure of Catholicism resulted from the imperfection of its doctrines, and the resistance of the social medium in which it worked. It is true that Monotheism is far more compatible with the separation of powers than Polytheism. But from the absolute character of every kind of theology, there was always a tendency in the medieval system to degenerate into mere theocracy. In fact, the proximate cause of its decline was the increased development of this tendency in the fourteenth century, and the resistance which it provoked among the kings, who stood forward to represent the general voice of condemnation. Again, though separation of powers was less difficult in the defensive system of medieval warfare than in the aggressive system of antiquity, yet it is thoroughly repugnant to the military spirit in all its phases, because adverse to that concentration of authority which is requisite in war. And thus it was never thoroughly realized, except in the conceptions of a few leading men among both the spiritual and temporal class. Its brief success was principally caused by a temporary combination of circumstances. It was for the most part a condition of very unstable equilibrium, oscillating between theocracy and empire.

But Positive civilization will accomplish what in the Middle Ages could only be attempted. We are aided, not merely by the example of the Middle Ages, but by the preparatory labours of the last five centuries. New modes of thought have arisen, and practical life has assumed new phases; and all are alike tending towards the separation of powers. What in the Middle Ages was but dimly foreseen by a few ardent and aspiring minds, becomes now an inevitable and obvious result, instinctively felt and formally recognized by all. From the intellectual point of view it is nothing more than the distinction between theory and practice; a distinction which is already admitted more or less formally throughout civilized Europe in subjects of less importance; which therefore it would be unreasonable to abandon in the most difficult of all arts and sciences. Viewed socially, it implies the separation of education from action; or of morals from politics; and few would deny that the maintenance of this separation is one of the greatest blessings of our progressive civilization. The distinction is of equal importance to morality and to liberty. It is the only way of bringing opinion and conduct under the control of principle; for the most obvious application of a principle has little weight when it is merely an act of obedience to a special command. Taking the more general question of bringing our political forces into harmony, it seems clear that theoretical and practical power are so totally distinct in origin and operation, whether in relation to the heart, or intellect, or character, that the functions of counsel and of command ought never to belong to the same organs. All attempts to unite them are at once retrograde and visionary, and if successful would lead to the intolerable government of mediocrities equally unfit for either kind of power. But as I shall show in the following chapters this principle of separation will soon find increasing support among women and the working classes; the two elements of society in which we find the greatest amount of good sense and right feeling.

Modern society is, in fact, already ripe for the adoption of this fundamental principle of polity; and the opposition to it proceeds almost entirely from its connection with the doctrines of the medieval church which have now become deservedly obsolete. But there will be an end of these revolutionary prejudices among all impartial observers as soon as the principle is seen embodied in Positivism, the only doctrine which is wholly disconnected with Theology. All human conceptions,