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

tending. It must be owned, too, that their view seems borne out by the present character of the Positive method. While all allow its utility in the treatment of practical, and even of speculative, problems, it seems to most men, and very naturally, quite unfit to deal with questions of morality.

But on closer examination they will see reason to rectify their judgment. They will see that the hardness with which Positive science has been justly reproached, is due to the speciality and want of purpose with which it has hitherto been pursued, and is not at all inherent in its nature. Originating as it did in the necessities of our material nature, which for a long time restricted it to the study of the inorganic world, it has not till now become sufficiently complete or systematic to harmonize well with our moral nature. But now that it is brought to bear upon social questions, which for the future will form its most important field, it loses all the defects peculiar to its long period of infancy. The very attribute of reality which is claimed by the new philosophy, leads it to treat all subjects from the moral still more than from the intellectual side. The necessity of assigning with exact truth the place occupied by the intellect and by the heart in the organization of human nature and of society, leads to the decision that Affection must be the central point of the synthesis. In the treatment of social questions Positive science will be found utterly to discard those proud illusions of the supremacy of reason, to which it had been liable during its preliminary stages. Ratifying, in this respect, the common experience of men even more forcibly than Catholicism, it teaches us that individual happiness and public welfare are far more dependent upon the heart than upon the intellect. But, independently of this, the question of coordinating the faculties of our nature will convince us that the only basis on which they can be brought into harmonious union, is the preponderance of Affection over Reason, and even over Activity.

The fact that intellect, as well as social sympathy, is a distinctive attribute of our nature, might lead us to suppose that either of these two might be supreme, and therefore that there might be more than one method of establishing unity. The fact, however, is that there is only one; because these two elements are by no means equal in their fitness for assuming the first place. Whether we look at the distinctive qualities of each, or at the degree of force which they possess, it is easy to see that the only position for which the intellect is permanently adapted is to be the servant of the social sympathies. If, instead of being content with this honourable post, it aspires to become supreme, its ambitious aims, which are never realized, result simply in the most deplorable disorder.

Even with the individual, it is impossible to establish permanent harmony between our various impulses, except by giving complete supremacy to the feeling which prompts the sincere and habitual desire of doing good. This feeling is, no doubt, like the rest, in itself blind; it has to learn from reason the right means of obtaining satisfaction; and our active faculties are then called into requisition to apply those means. But common experience proves that after all the principal condition of right action is the benevolent impulse; with the ordinary amount of intellect and activity that is found in men this stimulus, if well sustained, is enough to direct our thoughts and energies to a good result. Without this habitual spring of action they would inevitably waste themselves in barren or incoherent efforts, and speedily relapse into their original torpor. Unity in our moral nature is, then, impossible, except so far as affection preponderates over intellect and activity.

True as this fundamental principle is for the individual, it is in public life that its necessity can be demonstrated most irrefutably. The problem is in reality the same, nor is any different solution of it required; only it assumes such increased dimensions, that less uncertainty is felt as to the method to be adopted. The various beings whom it is sought to harmonize have in this case each a separate existence; it is clear, therefore, that the first condition of cooperation must be sought in their own inherent tendency to universal love. No calculations of self-interest can rival this social instinct, whether in promptitude and breadth of intuition, or in boldness and tenacity of purpose. True it is that the benevolent emotions have in most cases less intrinsic energy than the selfish. But they have this beautiful quality, that social life not only permits their growth, but stimulates it to an almost unlimited extent, while it holds their antagonists in constant check. Indeed the increasing tendency in the former to prevail over the latter is the best measure by which to judge of the progress of Humanity. But the intellect may do much to confirm their influence. It may strengthen social feeling by diffusing juster views of the relations in which the various parts of society stand to each other; or it may guide its application by dwelling on the lessons which the past offers to the future. It is to this honourable service that the new philosophy would direct our intellectual powers. Here the highest sanction is given to their operations, and an exhaustless field is opened out for them, from which far deeper satisfaction may be gained than from the approbation of the learned societies, or from the puerile specialities with which they are at present occupied.

In fact, the ambitious claims which, ever since the hopeless decline of the theological synthesis, have been advanced by the intellect, never were or could be realized. Their only value lay in their solvent action on the theological system when it had become hostile to progress. The intellect is intended for service, not for empire; when it imagines