A General View of Positivism, Auguste Comte [best sales books of all time .txt] 📗

for the wisdom of the priesthood, who for a long time saved society from the dangers incident to so arbitrary a system. But at the close of the Middle Ages, when the priesthood became retrograde, and lost at once their morality and their freedom, the doctrine was left to its own impotence, and rapidly degenerated till it became a chronic source of degradation and of discord.

But the synthesis based upon Love of Humanity has too deep a foundation in Positive truth to be liable to similar decline; and its influence cannot but increase so long as the progress of our race endures. The Great Being, who is its object, tolerates the most searching inquiry, and yet does not restrict the scope of Imagination. The laws which regulate her existence are now known to us; and the more deeply her nature is investigated, the stronger is our consciousness of her reality and of the greatness of her benefits. The thought of her stimulates all the powers of Imagination, and thus enables us to participate in a measure in the universality of her life, throughout the whole extent of Time and Space of which we have any real knowledge. All our real intellectual results, whether in art or science, are alike coordinated by the religion of Humanity; for it furnishes the sole bond of connection by which permanent harmony can be established between our thoughts and our feelings. It is the only system which without artifice and without arbitrary restriction, can establish the preponderance of Affection over Thought and Action. It sets forth social feeling as the first principle of morality; without ignoring the natural superiority in strength of the personal instincts. To live for others it holds to be the highest happiness. To become incorporate with Humanity, to sympathize with all her former phases, to foresee her destinies in the future, and to do what lies in us to forward them; this is what it puts before us as the constant aim of life. Self-love in the Positive system is regarded as the great infirmity of our nature: an infirmity which unremitting discipline on the part of each individual and of society may materially palliate, but will never radically cure. The degree to which this mastery over our own nature is attained is the truest standard of individual or social progress, since it has the closest relation to the existence of the Great Being, and to the happiness of the elements that compose it.

Inspired as it is by sincere gratitude, which increases the more carefully the grounds for it are examined, the worship of Humanity raises Prayer for the first time above the degrading influence of self-interest. We pray to the Supreme Being; but only to express our deep thankfulness for her present and past benefits, which are an earnest of still greater blessings in the future. Doubtless it is a fact of human nature, that habitual expression of such feelings reacts beneficially on our moral nature; and so far we, too, find in Prayer a noble recompense. But it is one that can suggest to us no selfish thoughts, since it cannot come at all unless it come spontaneously. Our highest happiness consists in Love; and we know that more than any other feeling love may be strengthened by exercise; that alone of all feelings it admits of, and increases with, simultaneous expansion in all. Humanity will become more familiar to us than the old gods were to the Polytheists, yet without the loss of dignity which, in their case, resulted from familiarity. Her nature has in it nothing arbitrary, yet she cooperates with us in the worship that we render, since in honouring her we receive back “grace for grace.” Homage accepted by the Deity of former times laid him open to the charge of puerile vanity. But the new Deity will accept praise only where it is deserved, and will derive from it equal benefit with ourselves. This perfect reciprocity of affection and of influence is peculiar to Positive religion, because in it alone the object of worship is a Being whose nature is relative, modifiable, and perfectible; a Being of whom her own worshippers form a part, and the laws of whose existence, being more clearly known than theirs, allow her desires and her tendencies to be more distinctly foreseen.

The morality of Positive religion combines all the advantages of spontaneousness with those of demonstration. It is so thoroughly human in all its parts, as to preclude all the subterfuges by which repentance for transgression is so often stifled or evaded. By pointing out distinctly the way in which each individual action reacts upon society, it forces us to judge our own conduct without lowering our standard. Some might think it too gentle, and not sufficiently vigorous; yet the love by which it is inspired is no passive feeling, but a principle which strongly stimulates our energies to the full extent compatible with the attainment of that highest good to which it is ever tending. Accepting the truths of science, it teaches that we must look to our own unremitting activity for the only providence by which the rigour of our destiny can be alleviated. We know well that the great Organism, superior though it be to all beings known to us, is yet under the dominion of inscrutable laws, and is in no respect either absolutely perfect or absolutely secure from danger. Every condition of our existence, whether those of the external world or those of our own nature, might at some time be compromised. Even our moral and intellectual faculties, on which our highest interests depend, are no exception to this truth. Such contingencies are always possible, and yet they are not to prevent us from living nobly; they must not lessen our love, our thought, or our efforts for Humanity; they must not overwhelm us with anxiety, nor urge us to useless complaint. But the very principles which demand this high standard of courage and