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

practical life, free in the sacred retirement of their homes, the women of the West will receive from Positivists the tribute of deep and sincere admiration which their life inspires. They will feel no scruple in accepting their position as spontaneous priestesses of Humanity; they will fear no longer the rivalry of a vindictive Deity. From childhood each of us will be taught to regard their sex as the principal source of human happiness and improvement, whether in public life or in private.

The treasures of affection which our ancestors wasted upon mystical objects, and which these revolutionary times ignore, will then be carefully preserved and directed to their proper purpose. The enervating influence of chimerical beliefs will have passed away; and men in all the vigour of their energies, feeling themselves the masters of the known world, will feel it their highest happiness to submit with gratitude to the beneficent power of womanly sympathy. In a word, Man will in those days kneel to Woman, and to Woman alone.

The source from which these reverential feelings for the sympathetic sex proceed, is a clear appreciation in the other sex of benefits received, and a spirit of deep thankfulness for them. The Positivist will never forget that moral perfection, the primary condition of public and private happiness, is principally due to the influence of Woman over Man, first as mother, then as wife. Such a conviction cannot fail to arouse feelings of loving veneration for those with whom, from their position in society, he is in no danger of rivalry in the affairs of life. When the mission of woman is better understood, and is carried out more fully, she will be regarded by Man as the most perfect impersonation of Humanity.

Originating in spontaneous feelings of gratitude, the worship of Woman, when it has assumed a more systematic shape, will be valued for its own sake as a new instrument of happiness and moral growth. Inert as the tender sympathies are in Man, it is most desirable to strengthen them by such exercise as the public and private institution of this worship will afford. And here it is that Positivists will find all the elevating influences which Catholicism derived from Prayer.

It is a common but very palpable error to imagine that Prayer is inseparable from the chimerical motives of self-interest in which it first originated. In Catholicism there was always a tendency to rise above these motives, so far at least as the principles of theology admitted. From St. Augustine downwards, all the nobler spirits have felt more and more strongly, notwithstanding the self-absorbing tendencies of Christian doctrine, that Prayer did not necessarily imply petition. When sounder views of human nature have become prevalent, the value of this important function will be more clearly appreciated; and it will ultimately become of greater importance than ever, because founded on a truer principle. In the normal state of Humanity, the moral efficacy of Prayer will no longer be impaired by thoughts of personal recompense. It will be simply a solemn outpouring, whether in private or in public, of men’s nobler feelings, inspiring them with larger and more comprehensive thoughts. As a daily practice, it is inculcated by Positivism as the best preservative against the selfish and narrow views which are so apt to arise in the ordinary avocations of life. To men its value is even greater than to women; their life being less favourable to large views and general sympathies, it is the more important to revive them at regular periods.

But Prayer would be of little value unless the mind could form a clear conception of its object. The worship of Woman satisfies this condition, and is so far of greater efficacy than the worship of God. True, the ultimate object of Positivist Prayer, as shown in the concluding chapter of this volume, is Humanity. But some of its best moral effects would hardly be realized, if it were at once and exclusively directed to an object so difficult to conceive clearly. It is possible that Women with their stronger sympathies may be able to reach this stage without intermediate steps. However this may be, men certainly would not be able to do so; even the intellectual class, with all its powers of generalization, would find it impossible. The worship of Woman, begun in private, and afterwards publicly celebrated, is necessary in man’s case to prepare him for any effectual worship of Humanity.

No one can be so unhappy as not to be able to find some woman worthy of his peculiar love, whether in the relation of wife or of mother; some one who in his solitary prayer may be present to him as a fixed object of devotion. Nor will such devotion, as might be thought, cease with death; rather, when its object has been rightly chosen, death strengthens it by making it more pure. The principle upon which Positivism insists so strongly, the union of the Present with the Past, and even with the Future, is not limited to the life of Society. It is a doctrine which unites all individuals and all generations; and when it has become more familiar to us, it will stimulate everyone to call his dearest memories to life; the spirit of the system being that the private life of the very humblest citizen has a close relation to his public duty. We all know how intellectual culture enables us to live with our great predecessors of the Middle Ages and of Antiquity, almost as we should do with absent friends. And if intellect can do so much, will it not be far easier for the strong passion of Love to effect this ideal resurrection? We have already many instances where whole nations have shown strong sympathies or antipathies to great historical names, especially when their influence was still sensibly felt. There is no reason why a private life should not produce the same effect upon those who have been brought into contact with it. Moral culture