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

compromise the rule. But in a relative system the case is different. It is even more inconsistent with Positive principles than it is with Catholic, for women to lead a military life, a life which of all others is the least compatible with their proper functions. And yet Positivists will be the first to do justice to this extraordinary heroine, whom theologians have been afraid to recognize, and whom metaphysicians, even in France, have had the hardihood to insult. The anniversary of her glorious martyrdom will be a solemn festival, not only for France, but for Western Europe. For her work was not merely of national importance: the enslavement of France would have involved the loss of all the influence which France has exercised as the centre of the advanced nations of Europe. Moreover, as none of them are altogether clear from the disgrace of detracting, as Voltaire has done, from her character, all should aid in the reparation of it which Positivism proposes to institute. So far from her apotheosis having an injurious effect on female character, it will afford an opportunity of pointing out the anomalous nature of her career, and the rarity of the conditions which alone could justify it. It is a fresh proof of the advantages accruing to Morality from the relative character of Positivism, which enables it to appreciate exceptional cases without weakening the rules.

The subject of the worship of Woman by Man raises a question of much delicacy; how to satisfy the analogous feelings of devotion in the other sex. We have seen its necessity for men as an intermediate step towards the worship of Humanity; and women, stronger though their sympathies are, stand, it may be, in need of similar preparation. Yet certainly the direction taken should be somewhat different. What is wanted is that each sex should strengthen the moral qualities in which it is naturally deficient. Energy is a characteristic feature of Humanity as well as Sympathy; as is well shown by the double meaning of the word “Heart.” In Man Sympathy is the weaker element, and it requires constant exercise. This he gains by expression of his feelings of reverence for Woman. In Woman, on the other hand, the defective quality is Energy; so that, should any special preparation for the worship of Humanity be needed, it should be such as to strengthen courage rather than sympathy. But my sex renders me incompetent to enter farther into the secret wants of Woman’s heart. Theory indicates a blank hitherto unnoticed, but does not enable me to fill it. It is a problem for women themselves to solve; and I had reserved it for my noble colleague, for whose premature death I would fain hope that my own grief may one day be shared by all.

Throughout this chapter I have been keenly sensible of the philosophic loss resulting from our objective separation. True, I have been able to show that Positivism is a matter of the deepest concern to women, since it incorporates them in the progressive movement of modern times. I have proved that the part allotted to them in this movement is one which satisfies their highest aspirations for the Family or for Society. And yet I can hardly hope for much support from them until some woman shall come forward to interpret what I have said into language more adapted to their nature and habits of thought. Till then it will always be taken for granted that they are incapable even of understanding the new philosophy, notwithstanding all the natural affinities for it which I have shown that they possess.

All these difficulties had been entirely removed by the noble and loving friend to whom I dedicate the treatise to which this work is introductory. The dedication is unusual in form, and some may think it overstrained. But my own fear is rather, now that five years have past, that my words were too weak for the deep gratitude which I now feel for her elevating influence. Without it the moral aspects of Positivism would have lain very long latent.

Clotilde de Vaux was gifted equally in mind and heart: and she had already begun to feel the power of the new philosophy to raise feminine influence from the decline into which it had fallen, under the revolutionary influences of modern times. Misunderstood everywhere, even by her own family, her nature was far too noble for bitterness. Her sorrows were as exceptional as they were undeserved; but her purity was even more rare than her sorrow; and it preserved her unscathed from all sophistical attacks on marriage, even before the true theory of marriage had come before her. In the only writing which she published,10 there is a beautiful remark, which to those who know the history of her life is deeply affecting: “Great natures should always be above bringing their sorrows upon others.” In this charming story, written before she knew anything of Positivism, she expressed herself most characteristically on the subject of Woman’s vocation: “Surely the true sphere of Woman is to provide Man with the comforts and delights of home, receiving in exchange from him the means of subsistence earned by his labours. I would rather see the mother of a poor family washing her children’s linen, than see her earning a livelihood by her talents away from home. Of course I do not speak of women of extraordinary powers whose genius leads them out of the sphere of domestic duty. Such natures should have free scope given to them: for great minds are kindled by the exhibition of their powers.” These words coming from a young lady distinguished no less for beauty than for worth, showed her antipathy to the subversive ideas so prevalent in the present day. But in a large work which she did not live to finish, she had intended to refute the attacks upon marriage, contained in the works of George Sand, to whom she was intellectually no less