A General View of Positivism. Auguste Comte

establishes unity in our intellectual operations. It realizes the desire obscurely expressed by Bacon for a scala intellectûs, a ladder of the understanding, by the aid of which our thoughts may pass with ease from the lowest subjects to the highest, or vice versa, without weakening the sense of their continuous connexion in nature. Each of the six terms of which our series is composed is in its central portion quite distinct from the two adjoining links; but it is closely related in its commencement to the preceding term, in its conclusion to the term which follows. A further proof of the homogeneousness and continuity of the system is that the same principle of classification, when applied more closely, enables us to arrange the various theories of which each science consists. For example, the three great orders of mathematical speculations, Arithmetic, Geometry, and Mechanics, follow the same law of classification as that by which the entire scale is regulated. And I have shown in my Positive Philosophy that the same holds good of the other sciences. As a whole, therefore, the series is the most concise summary that can be formed of the vast range of Abstract truth; and conversely, all rational researches of a special kind result in some partial development of this series. Each term in it requires its own special processes of induction; yet in each we reason deductively from the preceding term, a method which will always be as necessary for purposes of instruction as it was originally for the purpose of discovery. Thus it is that all our other studies are but a preparation for the final science of Humanity. By it their mode of culture will always be influenced and will gradually be imbued with the true spirit of generality, which is so closely connected with social sympathy. Nor is there any danger of such influence becoming oppressive, since the very principle of our system is to combine a due measure of independence with practical convergence. The fact that our theory of classification, by the very terms of its composition, subordinates intellectual to social considerations, is eminently calculated to secure its popular acceptance. It brings the whole speculative system under the criticism, and at the same time under the protection of the public, which is usually not slow to check any abuse of those habits of abstraction which are necessary to the philosopher.

      The same theory then which explains the mental evolution of Humanity, lays down the true method by which our abstract conceptions should be classified; thus reconciling the conditions of Order and Movement, hitherto more or less at variance. Its historical clearness and its philosophical force strengthen each other, for we cannot understand the connexion of our conceptions except by studying the succession of the phases through which they pass. And on the other hand, but for the existence of such a connexion, it would be impossible to explain the historical phases. So we see that for all sound thinkers, History and Philosophy are inseparable.

      Therefore we are in a position to proceed at once with the work of social regeneration

      A theory which embraces the statical as well as the dynamical aspects of the subject, and which fulfils the conditions here spoken of, may certainly be regarded as establishing the true objective basis on which unity can be established in our intellectual functions. And this unity will be developed and consolidated as our knowledge of its basis becomes more satisfactory. But the social application of the system will have far more influence on the result than any overstrained attempts at exact scientific accuracy. The object of our philosophy is to direct the spiritual reorganization of the civilized world. It is with a view to this object that all attempts at fresh discovery or at improved arrangement should be conducted. Moral and political requirements will lead us to investigate new relations; but the search should not be carried farther than is necessary for their application. Sufficient for our purpose, if this incipient classification of our mental products be so far worked out that the synthesis of Affection and of Action may be at once attempted; that is, that we may begin at once to construct that system of morality under which the final regeneration of Humanity will proceed. Those who have read my Positive Philosophy will, I think, be convinced that the time for this attempt has arrived. How urgently it is needed will appear in every part of the present work.

      Error of identifying Positivism with Atheism, Materialism, Fatalism, or Optimism. Atheism, like Theology, discusses insoluble mysteries

      I have now described the general spirit of Positivism. But there are two or three points on which some further explanation is necessary, as they are the source of misapprehensions too common and too serious to be disregarded. Of course I only concern myself with such objections as are made in good faith.

      The fact of entire freedom from theological belief being necessary before the Positive state can be perfectly attained, has induced superficial observers to confound Positivism with a state of pure negation. Now this state was at one time, and that even so recently as the last century, favourable to progress; but at present in those who unfortunately still remain in it, it is a radical obstacle to all sound social and even intellectual organization. I have long ago repudiated all philosophical or historical connexion between Positivism and what is called Atheism. But it is desirable to expose the error somewhat more clearly.

      Atheism, even from the intellectual point of view, is a very imperfect form of emancipation; for its tendency is to prolong the metaphysical stage indefinitely, by continuing to seek for new solutions of Theological problems, instead of setting aside all inaccessible researches on the ground of their utter inutility. The true Positive spirit consists in substituting the study of the invariable Laws of phenomena for that of their so-called Causes, whether proximate or primary; in a word, in studying the How instead of the Why. Now this is wholly incompatible with the ambitious and visionary attempts of Atheism to explain the formation of the Universe, the origin of animal life, etc. The Positivist comparing the various phases of human speculation, looks upon these scientific chimeras as far less valuable even from the intellectual point of view than the first spontaneous inspirations of primeval times. The principle of Theology is to explain everything by supernatural Wills. That principle can never be set aside until we acknowledge the search for Causes to be beyond our reach, and limit ourselves to the knowledge of Laws. As long as men persist in attempting to answer the insoluble questions which occupied the attention of the childhood of our race, by far the more rational plan is to do as was done then, that is, simply to give free play to the imagination. These spontaneous beliefs have gradually fallen into disuse, not because they have been disproved, but because mankind has become more enlightened as to its wants and the scope of its powers, and has gradually given an entirely new direction to its speculative efforts. If we insist upon penetrating the unattainable mystery of the essential Cause that produces phenomena, there is no hypothesis more satisfactory than that they proceed from Wills dwelling in them or outside them; an hypothesis which assimilates them to the effect produced by the desires which exist within ourselves. Were it not for the pride induced by metaphysical and scientific studies, it would be inconceivable that any atheist, modern or ancient, should have believed that his vague hypotheses on such a subject were preferable to this direct mode of explanation. And it was the only mode which really satisfied the reason, until men began to see the utter inanity and inutility of all search for absolute truth. The Order of Nature is doubtless very imperfect in every respect; but its production is far more compatible with the hypothesis of an intelligent Will than with that of a blind mechanism. Persistent atheists therefore would seem to be most illogical of theologists: because they occupy themselves with theological problems, and yet reject the only appropriate method of handling them. But the fact is that pure Atheism even in the present day is very rare. What is called Atheism is usually a phase of Pantheism, which is really nothing but a relapse disguised under learned terms, into a vague and abstract form of Fetichism. And it is not impossible that it may lead to the reproduction in one form or other of every theological phase as soon as the check which modern society still imposes on metaphysical extravagance has become somewhat weakened. The adoption of such theories as a satisfactory system of belief, indicates a very exaggerated or rather false view of intellectual requirements, and a very insufficient recognition of moral and social wants. It is generally connected with the visionary but mischievous tendencies of ambitious thinkers to uphold what they call the empire of Reason. In the moral sphere it forms a sort of basis for the degrading fallacies of modern metaphysicians as to the absolute preponderance of self-interest. Politically, its tendency is to unlimited prolongation of the revolutionary position: its spirit is that of blind hatred to the past: and it resists all attempts to explain it on Positive principles, with a view of disclosing the future. Atheism, therefore, is not likely to lead