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

no means of providing proper regulation for domestic life. In the Middle Ages, when Catholicism attempted to form a complete system of morality, private life was made the principal object. All our affections were subjected to a most beneficial course of discipline, in which the inmost springs of vice and virtue were reached. But owing to the inadequacy of the doctrines on which the system rested, the solution of the problem was incoherent. The method by which Catholicism controlled the selfish propensities was one which turned men away from public life, and concentrated them on interests which were at once chimerical and personal. The immediate value of this great effort was, that it brought about for the first time a separation between moral and political power, which in the systems of antiquity had always been confounded. But the separation was due rather to the force of circumstances than to any conscious efforts; and it could not be fully carried out, because it was incompatible with the spirit of the Catholic doctrine and with the military character of society. Woman sympathized with Catholicism, but the people never supported it with enthusiasm, and it soon sank under the encroachments of the temporal power, and the degeneracy of the priesthood.

Positivism is the only system which can renew this premature effort and bring it to a satisfactory issue. Combining the spirit of antiquity with that of Catholic Feudalism, it proposes to carry out the political programme put forward by the Convention.

Positive religion brings before us in a definite shape the noblest of human problems, the permanent preponderance of Social feeling over Self-love. As far as the exceeding imperfection of our nature enables us to solve it, it would be solved by calling our home affections into continuous action; affections which stand halfway between self-love and universal sympathy. In order to consolidate and develop this solution, Positivism lays down the philosophical and social principle of separation of theoretical from practical power. Theoretical power is consultative; it directs education, and supplies general principles. Practical power directs action by special and imperative rules. All the elements of society that are excluded from political government become guarantees for the preservation of this arrangement. The priests of Humanity, who are the systematic organs of the moderating power, will always find themselves supported, in their attempts to modify the governing power, by women and by the people. But to be so supported, they must be men who, in addition to the intellectual power necessary for their mission, have the moral qualities which are yet more necessary; who combine, that is, the tenderness of women with the energy of the people. The first guarantee for the possession of such qualities is the sacrifice of political authority and even of wealth. Then we may at least hope to see the new religion taking the place of the old, because it will fulfil in a more perfect way the mental and social purposes for which the old religion existed. Monotheism will lapse like Polytheism and Fetishism, into the domain of history; and will, like them, be incorporated into the system of universal commemoration, in which Humanity will render due homage to all her predecessors.

It is not, then, merely on the ground of speculative truth that Positivists would urge all those who are still halting between two opinions, to choose between the absolute and the relative, between the fruitless search for Causes and the solid study of Laws, between submission to arbitrary Wills and submission to demonstrable Necessities. It is for Feeling still more than for Reason to make the decision; for upon it depends the establishment of a higher form of social life.

Monotheism in Western Europe is now as obsolete and as injurious as Polytheism was fifteen centuries ago. The discipline in which its moral value principally consisted has long since decayed; and consequently the sole effect of its doctrine, which has been so extravagantly praised, is to degrade the affections by unlimited desires, and to weaken the character by servile terrors. It supplied no field for the Imagination, and forced it back upon Polytheism and Fetishism, which, under Theology, form the only possible foundation for poetry. The pursuits of practical life were never sincerely promoted by it, and they advanced only by evading or resisting its influence. The noblest of all practical pursuits, that of social regeneration, is at the present time in direct opposition to it. For by its vague notion of Providence, it prevents men from forming a true conception of Law, a conception necessary for true prevision, on which all wise intervention must be based.

Sincere believers in Christianity will soon cease to interfere with the management of a world, where they profess themselves to be pilgrims and strangers. The new Supreme Being is no less jealous than the old, and will not accept the servants of two masters. But the truth is, that the more zealous theological partisans, whether royalists, or aristocrats, or democrats, have now for a long time been insincere. God to them is but the nominal chief of a hypocritical conspiracy, a conspiracy which is even more contemptible than it is odious. Their object is to keep the people from all great social improvements by assuring them that they will find compensation for their miseries in an imaginary future life. The doctrine is already falling into discredit among the working classes everywhere throughout the West, especially in Paris. All theological tendencies, whether Catholic, Protestant, or Deist, really serve to prolong and aggravate our moral anarchy, because they hinder the diffusion of that social sympathy and breadth of view, without which we can never attain fixity of principle and regularity of life. Every subversive scheme now afloat has either originated in Monotheism or has received its sanction. Even Catholicism has lost its power of controlling revolutionary extravagance in some of its own most distinguished members.

It is for the sake of Order therefore, even more than of Progress, that we call on all those who desire to rise