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

the more material of the two; but in reality it is the more moral. Being created by cooperation, it involves some convergence of ideas and feelings, and therefore it does not give such free scope for the self-regarding instincts as the more concentrated power of wealth. But for this very reason, it is too indirect and precarious for the ordinary purposes of government. It can influence government morally, but cannot take an active part in it. The same causes which exclude philosophers and women apply in the case of the people. Our material necessities are so urgent, that those who have the means of providing for them will always be the possessors of power. Now the wealthy have these means; they hold in their hands the products of labour, by which each generation facilitates the existence and prepares the operations of its successor. Consequently the power of the capitalist is one of so concentrated a kind, that numbers can very seldom resist it successfully. Even in military nations we find the same thing; the influence of numbers, though more direct, affects only the mode of acquiring wealth, not its tenure. But in industrial states, where wealth is acquired by other ways than violence, the law is evident. And with the advance of civilization it will operate not less, but more strongly. Capital is ever on the increase, and consequently is ever creating means of subsistence for those who possess nothing. In this sense, but in no other, the cynical maxim of Antiquity, Paucis nascitur humanum genus, will always bear a true meaning. The few provide subsistence for the many. We come back, then, to the conclusion of the last chapter; that the working classes are not destined for political power, but that they tend to become a most important source of moral power. The moral value of their influence is even more indirect than that of philosophers, and depends even more in their case upon subordination politically. In the few cases where government passes for a time into the hands of the masses, wealth in its turn assumes a sort of moral influence foreign to its nature. It moderates the violence with which government is apt to be administered in such cases. The high intellectual and moral qualities belonging to the working classes are, as we have seen, in great part due to their social position. They would be seriously impaired if the political authority that belongs to wealth were habitually transferred to numbers.

Such, in outline, is the Positive theory of Moral Force. By it the despotism of material force may be in part controlled. It rests upon the union of the three elements in society who are excluded from the sphere of politics strictly so called. In their combined action lies our principal hope of solving, so far as it can be solved, the great problem of man’s nature, the successful struggle of Social Feeling against Self-love. Each of the three elements supplies a quality indispensable to the task. Without women this controlling power would be deficient in purity and spontaneous impulse; without philosophers, in wisdom and coherence; without the people, in energy and activity. The philosophic element, although neither the most direct nor the most efficient, is yet the distinctive feature of this power, because its function is to organize its constitution and direct its operations in accordance with the true laws of social life. As being the systematic organ of the spiritual power it has become identified with it in name. This, however, may lead to an erroneous conception. The moral aspect of the spiritual power is more important than the intellectual. While retaining the name as an historical tradition of real value, Positivists attach a somewhat different meaning to it. It originated in a time when theories of society were unknown, and when Intellect was considered as the central principle of human nature.

Spiritual power, as interpreted by Positivism, begins with the influence of women in the family; it is afterwards moulded into a system by thinkers, while the people are the guarantees for its political efficiency. Although it is the intellectual class that institutes the union, yet its own part in it, as it should never forget, is less direct than that of women, less practical than that of the people. The thinker is socially powerless except so far as he is supported by feminine sympathy and popular energy.

Thus the necessity of associating women in the movement of social regeneration creates no obstacle whatever to the philosophy by which that movement is to be directed. On the contrary, it aids its progress, by showing the true character of the moral force which is destined to control all the other forces of man. It involves as perfect an inauguration of the normal state as our times of transition admit. For the chief characteristic of that state will be a more complete and more harmonious union of the same three classes to whom we are now looking for the first impulse of reform. Already we can see how perfectly adapted to the constitution of man this final condition of Humanity will be. Feeling, Reason, Activity, whether viewed separately or in combination, correspond exactly to the three elements of the regenerative movement, Women, Philosophers, and People.

Verification of this theory may be found more or less distinctly in every period of history. Each of the three classes referred to have always borne out the biological law that the life of relation or animal life, is subordinated to the life of nutrition. Still more striking is the application to this case of another general principle, namely, that Progress is the development of Order; a principle which, as I showed in the second chapter, connects every dynamical question in Sociology with the corresponding statical conception. For with the growth of society, the modifying influence of moral force is always increasing, both by larger scope being given to each of its three elements specially, and also by the more perfect consolidation