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

Chivalry concentrated his energies upon the world around him. The knight of the Middle Ages had always to choose between his God and his Lady; and could therefore never attain that concentrated unity of purpose, without which the full result of his mission, so generously undertaken, could never be realized.

Placed as we are now, near the close of the revolutionary period, we are beginning to see that Chivalry is not destined to extinction; that, on the contrary, when modern life has assumed its normal character, its influence will be greater than ever, because it will operate on a more pacific society, and will be based on a more practical religion. For Chivalry satisfies an essential want of society, a want which becomes more urgent as civilization advances; it institutes a voluntary combination of the strong for the protection of the weak. The period of transition from the offensive military system of Rome to the defensive system of Feudalism, was naturally the time of its first appearance, and it received the sanction of the religion then dominant. But society is now entering upon a period of permanent peace; and when this, the most striking political feature of modern times, has become firmly established, the influence of Chivalry will be greater than ever. Its procedure will be different, because the modes of oppression are happily not now what they were formerly. The instruments of material force are now not arms, but riches. It is no longer the person that is attacked, but his means of subsistence. The advantages of the change are obvious: the danger is less serious, and protection from it is easier and more effectual. But it will always remain most desirable that protectors should come forward, and that they should form an organized association. The destructive instinct will always show itself in various ways, wherever there are the means of indulging it. And therefore as an adjunct to the spiritual organization, Positivism will encourage a systematic manifestation of chivalrous feeling among the leaders of industry. Those among them who feel animated with the noble spirit of the heroes of the Middle Ages, will devote not their sword, but their wealth, their time, and, if need be, their whole energies to the defence of the oppressed in all classes. The objects of their generosity will principally be found, as in the Middle Ages, among the classes specially exposed to material suffering, that is to say, among women, philosophers, and working men. It would be strange indeed for a system like Positivism, the main object of which is to strengthen the social spirit, not to appropriate the institution which is the noblest product of that spirit.

So far, then, the restoration of Chivalry is merely a reconstruction of the medieval institution in a shape adapted to the altered state of ideas and feelings. In modern as in medieval times, devotion of the strong to the weak follows as a natural consequence from the subordination of Politics to Morals. Now, as then, the spiritual power will be nobly seconded by members of the governing class in the attempt to bring that class to a stricter sense of social duty. But besides this, Feudal Chivalry had a deeper and more special purpose in reference to women. And in this respect the superiority of Positivism is even more complete and obvious.

Feudalism introduced for the first time the worship of Woman. But in this it met with little support from Catholicism, and was in many respects thwarted by it. The habits of Christianity were in themselves adverse to real tenderness of heart; they only strengthened it indirectly, by promoting one of the indispensable conditions of true affection, purity of life. In all other respects Chivalry was constantly opposed by the Catholic system; which was so austere and antisocial, that it could not sanction marriage except as an infirmity which it was necessary to tolerate, but which was hazardous to personal salvation. Even its rules of purity, valuable as they were, were often weakened by interested motives which seriously impaired their value. Consequently, notwithstanding all the noble and long-continued efforts of our medieval ancestors, the institution of the worship of Woman was very imperfectly effected, especially in its relation to public life. Whatever Catholic apologists may say, there is every reason to believe that if Feudalism could have arisen before the decline of Polytheism, the influence of Chivalry would have been greater.

It was reserved for the more comprehensive system of Positivism, in which sound practice is always supported by sound theory, to give full expression to the feeling of veneration for women. In the new religion, tenderness of heart is looked upon as the first of Woman’s attributes. But purity is not neglected. On the contrary its true source and its essential value, as the first condition of happiness and of moral growth, are pointed out more distinctly than before. The shallow and sophistical views of marriage maintained in these unsettled times by men of narrow minds and coarse feelings, will be easily refuted by a more careful study of human nature. Even the obstacles presented by scientific materialism will rapidly disappear before the spread of Positivist morality. A physician of great sagacity, Hufeland, has remarked, with truth, that the well-known vigour of the knights of old times was a sufficient answer to men who talked of the physical dangers of continence. Positivism, dealing with this question in all its aspects, teaches that while the primary reason for insisting on purity is that it is essential to depth of affection, it has as close a connection with the physical and intellectual improvement of the individual and the race as with our moral progress.

Positivism then, as the whole tendency of this chapter indicates, encourages, on intellectual as well as on moral grounds, full and systematic expression of the feeling of veneration for Women, in public as well as in private life, collectively as well as individually. Born to love and to be loved, relieved from the burdens of