Contents

Introduction

A General View of Positivism

Introductory Remarks

Chapter 1

The Intellectual Character of Positivism

The object of Philosophy is to present a systematic view of human life, as a basis for modifying its imperfections

The Theological synthesis failed to include the practical side of human nature

But the Positive spirit originated in practical life

In human nature, and therefore in the Positive system, Affection is the preponderating element

The proper function of Intellect is the Service of the Social Sympathies

Under Theology the intellect was the slave of the heart; under Positivism, its servant

The subordination of the intellect to the heart is the Subjective Principle of Positivism

Objective basis of the system; External Order of the World, as revealed by Science

By it the selfish affections are controlled; the unselfish strengthened

Our conception of this External Order has been gradually growing from the earliest times, and is but just complete

Even where not modifiable, its influence on the character is of the greatest value

But in most cases we can modify it; and in these the knowledge of it forms the systematic basis of human action

The chief difficulty of the Positive Synthesis was to complete our conception of the External Order, by extending it to Social phenomena

By the discovery of Sociological laws social questions are made paramount; and thus our subjective principle is satisfied without danger to free thought

Distinction between Abstract and Concrete laws. It is the former only that we require for the purpose before us

In my Theory of Development, the required Synthesis of Abstract conceptions already exists

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

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

Materialism is due to the encroachment of the lower sciences on the domain of the higher: an error which Positivism rectifies

Nor is Positivism fatalist, since it asserts the External Order to be modifiable

The charge of Optimism applies to Theology rather than to Positivism. The positivist judges of all historical actions relatively, but does not justify them indiscriminately

The word Positive connotes all the highest intellectual attributes, and will ultimately have a moral significance

Chapter 2

The Social Aspect of Positivism, As Shown by Its Connexion with the General Revolutionary Movement of Western Europe

The relation of Positivism to the French Revolution

The negative or destructive phase of the Revolution stimulated the desire of Progress, and consequently the study of social phenomena

The constructive phase of the Revolution. The first attempts to construct failed, being based on destructive principles

Counter-revolution from 1794 to 1830

Political stagnation between 1830 and 1848

The present position, 1848–1850. Republicanism involves the great principle of subordinating Politics to Morals

It gives prominence to the problem of reconciling Order and Progress

It brings the metaphysical revolutionary schools into discredit

And it proves to all the necessity of a true spiritual power; a body of thinkers whose business is to study and to teach principles, holding aloof from political action

The need of a spiritual power is common to the whole Republic of Western Europe

This Republic consists of the Italian, Spanish, British, and German populations, grouped round France as their centre

Relation of Positivism to the mediaeval system, to which we owe the first attempt to separate spiritual from temporal power

But the mediaeval attempt was premature; and Positivism will renew and complete it

The Ethical system of Positivism

Subjection of Self-love to Social love is the great ethical problem. The Social state of itself favours this result; but it may be hastened by organized and conscious effort

Intermediate between self-love and universal benevolence are the domestic affections: filial, fraternal, conjugal, paternal

Personal virtues placed upon a social basis

Moral education consists partly of scientific demonstration of ethical truth, but still more of culture of the highest sympathies

Organization of Public Opinion

Commemoration of Great Men

The political motto of Positivism: Order and Progress

Progress, the Development of Order

Analysis of Progress: material, physical, intellectual, and moral

Application of our principles to actual politics. All government must for the present be provisional

Danger of attempting political reconstruction before spiritual

Politically what is wanted is Dictatorship, with liberty of speech and discussion

Such a dictatorship would be a step towards the separation of spiritual and temporal power

The motto of 1830, Liberty and Public Order

Liberty should be extended to Education

Order demands centralization

Intimate connexion of Liberty with Order

Chapter 3

The Action of Positivism upon the Working Classes

Positivism will not for the present recommend itself to the governing classes, so much as to the People

The working man who accepts his position is favourably situated for the reception of comprehensive principles and generous sympathies

This the Convention felt; but they encouraged the People to seek political supremacy, for which they are not fit

It is only in exceptional cases that the People can be really ‘sovereign’

The truth involved in the expression is that the well-being of the people should be the one great object of government

The People’s function is to assist the spiritual power in modifying the action of government

Their combined efforts result in the formation of Public Opinion

Public opinion involves, (1) principles of social conduct, (2) their acceptance by society at large, (3) an organ through which to enunciate them

Working men’s clubs

All three conditions of Public Opinion exist, but have not yet been combined

Spontaneous tendencies in the people of a right direction. Their Communism

Its new title of Socialism

Property is in its nature social, and needs control

But Positivism rejects the Communist solution of the problem. Property is to be controlled by moral not legal agencies

Individualization of functions as necessary as co-operation

Industry requires its captains as well as War

Communism is deficient in the historical spirit

In fact, as a system, it is worthless, though prompted by noble feelings

Property is a public trust, not to be interfered with legally

Inheritance favourable to its right employment

Intellect needs moral control as much as wealth

Action of organized public opinion upon Capitalists. Strikes

Public Opinion must be based upon a sound system of Education

Education has two stages: from birth to puberty, from puberty to adolescence. The first, consisting of physical and esthetic training to be given at home

The second part consists of public lectures on the Sciences, from Mathematics to Sociology

Travels of Apprentices

Concentration of study

Governmental assistance not required, except for certain special institutions, and this only as a provisional measure

We are not ripe for this system at present; and Government must not attempt to hasten its introduction

Intellectual attitude of the people. Emancipation from theological belief

From metaphysical doctrines

Their mistaken preference of literary and rhetorical talent to real intellectual power

Moral attitude of the people. The workman should regard himself as a public functionary

Ambition of power and wealth must be abandoned

The working classes are the best guarantee for Liberty and for Order

It is from them that we shall obtain the dictatorial power which is provisionally required

Chapter 4

The Influence of Positivism upon Women

Women represent the affective element in our nature, as philosophers and people represent the intellectual and practical elements

Women have stood aloof from the modern movement, because of its anti-historic and destructive character

But they will sympathize with constructive tendencies; and will distinguish sound philosophy from scientific specialities

Women’s position in society. Like philosophers and people, their part is not to govern, but to modify

The united action of philosophers, women, and proletaries constitutes Moral Force

Superiority of the new spiritual power to the old. Self-regarding tendencies of Catholic doctrine

The spirit of Positivism, on the contrary, is essentially social. The Heart and the Intellect mutually strengthen each other

Intellectual and moral affinities of women with Positivism

Catholicism purified love, but did not directly strengthen it

Women’s influence over the working classes and their teachers

Their social influence in the salon

But the Family is their principal sphere of action

Woman’s mission as a wife. Conjugal love an education for universal sympathy

Conditions of marriage. Indissoluble monogamy

Perpetual widowhood

Woman’s mission as a mother

Education of children belongs to mothers. They only can guide the development of character

Modern sophisms about Women’s rights. The domesticity of her life follows from the principle of Separation of Powers

The position of the sexes tends to differentiation rather than identity

Woman to be maintained by Man

The education of women should be identical with that of men

Women’s privileges. Their mission is in itself a privilege

They will receive honour and worship from men

Development of mediaeval chivalry

The practice of Prayer, so far from disappearing, is purified and strengthened in Positive religion

The worship of Woman a preparation for the worship of Humanity

Exceptional women. Joan of Arc

It is for women to introduce Positivism into the Southern nations

Chapter 5

The Relation of Positivism to Art

Positivism when complete is as favourable to imagination, as, when incomplete, it was unfavourable to it

Esthetic talent is for the adornment of life, not for its government

The political influence of literary men a deplorable sign and source of anarchy

Theory of Art

Art is the idealized representation of Fact

Poetry is intermediate between Philosophy and Polity

Art calls each element of our nature into harmonious action

Three stages in the esthetic process: Imitation, Idealization, Expression

Classification of the arts on the principle of decreasing generality, and increasing intensity

Poetry

Music

Painting Sculpture Architecture

The conditions favourable to Art have never yet been combined

Neither in Polytheism

Nor under the Mediaeval system

Much less in modern times

Under Positivism the conditions will all be favourable. There will be fixed principles, and a nobler moral culture

Predisposing influence of Education

Relation of Art to Religion

Idealization of historical types

Art requires the highest education; but little special instruction

Artists as a class will disappear. Their function will be appropriated by the philosophic priesthood

Identity of esthetic and scientific genius

Women’s poetry

People’s poetry

Value of Art in the present crisis

Construction of normal types on the basis furnished by philosophy

Pictures of the Future of Man

Contrasts with the past

Chapter 6

Conclusion. The Religion of Humanity

Recapitulation of the results obtained

Humanity is the centre to which every aspect of Positivism converges

With the discovery of sociological laws, a synthesis on the basis of Science becomes possible, science being now concentrated on the study of Humanity

Statical Aspects of Humanity

Dynamical aspects

Inorganic and organic sciences elevated by their connexion with the supreme science of Humanity

The new religion is even more favourable to Art than to Science

Poetic portraiture of the new Supreme Being, and contrast with the old

Organization of festivals, representing statically and dynamical aspects of humanity

Worship of the dead. Commemoration of their service

All the arts may co-operate in the service of religion

Positivism is the successor of Christianity, and surpasses it

Superiority of Positive morality

Rise of the new Spiritual power

Temporal power will always be necessary, but its action will be modified by the spiritual

Substitution of duties for rights

Consensus of the social organism

Continuity of the past with the present

Necessity of a spiritual power to study and teach these truths, and thus to govern men by persuasion, instead of by compulsion

Nutritive functions of Humanity, performed by Capitalists, as the temporal power

These are modified by the cerebral functions, performed by the spiritual power

Women and priests to have their material subsistence guaranteed

Normal relation of priests, people, and capitalists

We are not yet ripe for the normal state. But the revolution of 1848 is a step towards it

First revolutionary motto, Liberty and Equality

Second motto, Liberty and Order

Third motto, Order and Progress

Provisional policy for the period of transition

Popular dictatorship with freedom of speech

Positive Committee for Western Europe

Occidental navy

International coinage

Occidental school

Flag for the Western Republic

Colonial and foreign Associates of the Committee, the action of which will ultimately extend to the whole human race

Conclusion. Perfection of the Positivist ideal

Corruption of Monotheism

Introduction

Although Positivism has been pretty widely discussed of late, not only by those interested in philosophy and religion, but by the general reader and the public press, perhaps but few of them, whether readers or critics, have exactly grasped the full meaning of it as a system at once of thought and of life. The vast range of the ground it covers and the technical, allusive, and close style of Comte’s writings in the original have made it difficult to master the subject as a whole. It has accordingly been thought that the time has come to add to the ‘New Universal Library’ a translation of The General View of Positivism, i.e., the careful summary of the Positive Polity which Auguste Comte prefixed to the four volumes of his principal work. The translation which was published by Dr. J. H. Bridges in 1865 is at the same time a most accurate version by one of Comte’s earliest followers, and also it is turned in an easy and simpler style, with the references and allusions explained, marginal headings to the paragraphs, and a complete analysis of the contents.

Positivism is not simply a system of Philosophy; nor is it simply a new form of Religion; nor is it simply a scheme of social regeneration. It partakes of all of these, and professes to harmonize them under one dominant conception that is equally philosophic and social. ‘Its primary object,’ writes Comte, ‘is twofold: to generalize our scientific conceptions and to systematize the art of social life.’ Accordingly Comte’s ideal embraces the three main elements of which human life consists—Thoughts, Feelings and Actions.

Now it is clear that no such comprehensive system was ever before offered to the world. Neither the Gospel nor any known type of religion undertook to give a synthetic grouping of the Sciences. No synthetic scheme of philosophy ever attempted to correlate religion, politics, art, and industry. No system of Socialism, ancient or modern, started with mathematics and led up to an ideal of a human devotion to duty, with a ritual of worship, both public and private.

Now Comte’s famous Positive Polity did attempt this gigantic task. And the novelty and extent of such a work explains and accounts for the extreme difficulty met with by readers of the original French, and also for the fascination which it has maintained more than fifty years after the author’s death. It has been talked about, criticized, and even ridiculed, with an ignorance of its true character which can only be excused by the abstract and severe form in which Comte thought right to condense his thoughts. Comte was primarily a mathematician, and neither Descartes nor Newton troubled themselves about ‘the general reader’. Kepler, they say, declared himself satisfied if he had one convert in a century; and philosophers have seldom had justice done them until some generations have passed. The difficulties presented by the scientific form of Comte’s works have been obviated for English readers by the versions of his English followers, which are at once literal translations, analyses, and elucidations. For the ‘general reader’ nothing could be more serviceable than Bridges’ clear presentation of Comte’s own ‘general view’, or summary of his system.

The translation itself is a literary masterpiece. It renders an extremely abstract and complex French type of philosophical dogmatism into easy and simple English, whilst at the same time preserving and even elucidating the somewhat cryptic allusions and nuances of the original. The thought in the French is full, pregnant, and suggestive, at once subtle and abstract, and rich with words of a new coinage—such as altruism, sociology, dynamics (i.e., history), and old words used in a special sense. This difficulty Dr. Bridges surmounts by breaking up the involved sentences, supplying names and facts indirectly referred to, and by transferring technical language into popular English. The success of the translation has been proved by the thousands of copies sold in the original 12mo edition of 1865, in the 8vo edition of 1875, and in the stereotyped reprint of 1881.

A pathetic interest attaches to the history of the translation. In 1860 Dr. Bridges, just settled as a physician in Melbourne, lost his young wife by fever. He at once returned to England, bringing the remains of his wife for interment in the family graveyard in Suffolk. In those days of sailing vessels the voyage home round Cape Horn occupied at least three months. Dr. Bridges resolved to conquer his sorrow, shut himself in his cabin during the voyage home and completed the translation (in 430 pages of print) within the time at sea:—

The sad mechanic exercise,

Like dull narcotics, numbing pain.

Auguste Comte always spoke of the Positive Polity as ‘his principal work’. The Discours sur l’Ensemble, or General View of Positivism, formed the introduction to the four volumes. It forms a summary of the entire work, and it is indeed a systematic application of the doctrine to the actual condition of society. As the Polity, taken as a whole, professes to embody a set of doctrines for the regulation of thought and life, the present Introduction is designed to show the need of such a body of doctrine, the result that they would produce, and the mode in which they are likely to work. Thus, one who desires to see in one view the social purpose which Positivism proposes to effect would find it in no single volume better than in this treatise.

The work consists of six chapters, treating Positivism respectively in its intellectual aspect, its social aspect, its influence on the working classes, on women, on art, and on religion. In other words it illustrates the application of the system to Philosophy, Politics, Industry, The Family, Poetry and The Future. It opens with a comparison of Positivist doctrines with those of the leading extant philosophies. It closes with a picture of society should those doctrines be realized. It is thus both a criticism of current theories, and an utopia of a possible Future. Of the intermediate chapters, the first deals with the principal changes proposed in our actual political system: the next chapter deals with the changes proposed in our present social system. Then come the last two chapters, dealing with the principal agents, Art, Poetry and Religion, by which those changes may be promoted. The book is therefore a practical introduction to the subject as a whole; for it sets forth the aim of Positivism as a system, and then how it seeks to effect that aim.

—Frederic Harrison

A General View of Positivism

‘We tire of thinking and even of acting; we never tire of loving.’

In the following series of systematic essays upon Positivism the essential principles of the doctrine are first considered; I then point out the agencies by which its propagation will be effected; and I conclude by describing certain additional features indispensable to its completeness. My treatment of these questions will of course be summary; yet it will suffice, I hope, to overcome several excusable but unfounded prejudices. It will enable any competent reader to assure himself that the new general doctrine aims at something more than satisfying the Intellect; that it is in reality quite as favourable to Feeling and even to Imagination.

Introductory Remarks

Positivism consists essentially of a Philosophy and a Polity. These can never be dissevered; the former being the basis, and the latter the end of one comprehensive system, in which our intellectual faculties and our social sympathies are brought into close correlation with each other. For, in the first place, the science of Society, besides being more important than any other, supplies the only logical and scientific link by which all our varied observations of phenomena can be brought into one consistent whole¹. Of this science it is even more true than of any of the preceding sciences, that its real character cannot be understood without explaining its exact relation in all general features with the art corresponding to it. Now here we find a coincidence which is assuredly not fortuitous. At the very time when the theory of society is being laid down, an immense sphere is opened for the application of that theory; the direction, namely, of the social regeneration of Western Europe. For, if we take another point of view, and look at the great crisis of modern history, as its character is displayed in the natural course of events, it becomes every day more evident how hopeless is the task of reconstructing political institutions without the previous remodelling of opinion and of life. To form then a satisfactory synthesis of all human conceptions is the most urgent of our social wants: and it is needed equally for the sake of Order and of Progress. During the gradual accomplishment of this great philosophical work, a new moral power will arise spontaneously throughout the West, which, as its influence increases, will lay down a definite basis for the reorganization of society. It will offer a general system of education for the adoption of all civilized nations, and by this means will supply in every department of public and private life fixed principles of judgment and of conduct. Thus the intellectual movement and the social crisis will be brought continually into close connexion with each other. Both will combine to prepare the advanced portion of humanity for the acceptance of a true spiritual power, a power more coherent, as well as more progressive, than the noble but premature attempt of mediaeval Catholicism.

1 The establishment of this great principle is the most important result of my System of Positive Philosophy. This work was published 1830–1842, with the title of Course of Positive Philosophy, because it was based upon a course of lectures delivered 1826–1829. But since that time I have always given it the more appropriate name of System. Should the work reach a second edition, the correction will be made formally: meanwhile, this will, I hope, remove all misconception on the subject.

The primary object, then, of Positivism is two-fold: to generalize our scientific conceptions, and to systematize the art of social life. These are but two aspects of one and the same problem. They will form the subjects of the two first chapters of this work. I shall first explain the general spirit of the new philosophy. I shall then show its necessary connexion with the whole course of that vast revolution which is now about to terminate under its guidance in social reconstruction.

This will lead us naturally to another question. The regenerating doctrine cannot do its work without adherents; in what quarter should we hope to find them? Now, with individual exceptions of great value, we cannot expect the adhesion of any of the upper classes in society. They are all more or less under the influence of baseless metaphysical theories, and of aristocratic self-seeking. They are absorbed in blind political agitation and in disputes for the possession of the useless remnants of the old theological and military system. Their action only tends to prolong the revolutionary state indefinitely, and can never result in true social renovation.

Whether we regard its intellectual character or its social objects, it is certain that Positivism must look elsewhere for support. It will find a welcome in those classes only whose good sense has been left unimpaired by our vicious system of education, and whose generous sympathies are allowed to develop themselves freely. It is among women, therefore, and among the working classes that the heartiest supporters of the new doctrine will be found. It is intended, indeed, ultimately for all classes of society. But it will never gain much real influence over the higher ranks till it is forced upon their notice by these powerful patrons. When the work of spiritual reorganization is completed, it is on them that its maintenance will principally depend; and so too, their combined aid is necessary for its commencement. Having but little influence in political government, they are the more likely to appreciate the need of a moral government, the special object of which it will be to protect them against the oppressive action of the temporal power.

In the third chapter, therefore, I shall explain the mode in which philosophers and working men will co-operate. Both have been prepared for this coalition by the general course which modern history has taken, and it offers now the only hope we have of really decisive action. We shall find that the efforts of Positivism to regulate and develop the natural tendencies of the people, make it, even from the intellectual point of view, more coherent and complete.

But there is another and a more unexpected source from which Positivism will obtain support; and not till then will its true character and the full extent of its constructive power be appreciated. I shall show in the fourth chapter how eminently calculated is the Positive doctrine to raise and regulate the social condition of women. It is from the feminine aspect only that human life, whether individually or collectively considered, can really be comprehended as a whole. For the only basis on which a system really embracing all the requirements of life can be formed, is the subordination of intellect to social feeling: a subordination which we find directly represented in the womanly type of character, whether regarded in its personal or social relations.

Although these questions cannot be treated fully in the present work, I hope to convince my readers that Positivism is more in accordance with the spontaneous tendencies of the people and of women than Catholicism, and is therefore better qualified to institute a spiritual power. It should be observed that the ground on which the support of both these classes is obtained is, that Positivism is the only system which can supersede the various subversive schemes that are growing every day more dangerous to all the relations of domestic and social life. Yet the tendency of the doctrine is to elevate the character of both of these classes; and it gives a most energetic sanction to all their legitimate aspirations.

Thus it is that a philosophy originating in speculations of the most abstract character, is found applicable not merely to every department of practical life, but also to the sphere of our moral nature. But to complete the proof of its universality I have still to speak of another very essential feature. I shall show, in spite of prejudices which exist very naturally on this point, that Positivism is eminently calculated to call the Imaginative faculties into exercise. It is by these faculties that the unity of human nature is most distinctly represented: they are themselves intellectual, but their field lies principally in our moral nature, and the result of their operation is to influence the active powers. The subject of women treated in the fourth chapter, will lead me by a natural transition to speak in the fifth of the Esthetic aspects of Positivism. I shall attempt to show that the new doctrine by the very fact of embracing the whole range of human relations in the spirit of reality, discloses the true theory of Art, which has hitherto been so great a deficiency in our speculative conceptions. The principle of the theory is that, in co-ordinating the primary functions of humanity, Positivism places the Idealities of the poet midway between the Ideas of the philosopher and the Realities of the statesman. We see from this theory how it is that the poetical power of Positivism cannot be manifested at present. We must wait until moral and mental regeneration has advanced far enough to awaken the sympathies which naturally belong to it, and on which Art in its renewed state must depend for the future. The first mental and social shock once passed, Poetry will at last take her proper rank. She will lead Humanity onward towards a future which is now no longer vague and visionary, while at the same time she enables us to pay due honour to all phases of the past. The great object which Positivism sets before us individually and socially, is the endeavour to become more perfect. The highest importance is attached therefore to the imaginative faculties, because in every sphere with which they deal they stimulate the sense of perfection. Limited as my explanations in this work must be, I shall be able to show that Positivism, while opening out a new and wide field for art, supplies in the same spontaneous way new means of expression.

I shall thus have sketched with some detail the true character of the regenerating doctrine. All its principal aspects will have been considered. Beginning with its philosophical basis, I pass by natural transitions to its political purpose; thence to its action upon the people, its influence with women, and lastly, to its esthetic power. In concluding this work, which is but the introduction to a larger treatise, I have only to speak of the conception which unites all these various aspects. As summed up in the positivist motto, Love, Order, Progress, they lead us to the conception of Humanity, which implicitly involves and gives new force to each of them. Rightly interpreting this conception, we view Positivism at last as a complete and consistent whole. The subject will naturally lead us to speak in general terms of the future progress of social regeneration, as far as the history of the past enables us to foresee it. The movement originates in France, and is limited at first to the great family of Western nations. I shall show that it will afterwards extend, in accordance with definite laws, to the rest of the white race, and finally to the other two great races of man.

Chapter 1

The Intellectual Character of Positivism

The object of Philosophy is to present a systematic view of human life, as a basis for modifying its imperfections

The object of all true Philosophy is to frame a system which shall comprehend human life under every aspect, social as well as individual. It embraces, therefore, the three kinds of phenomena of which our life consists, Thoughts, Feelings, and Actions. Under all these aspects, the growth of Humanity is primarily spontaneous; and the basis upon which all wise attempts to modify it should proceed, can only be furnished by an exact acquaintance with the natural process. We are, however, able to modify this process systematically; and the importance of this is extreme, since we can thereby greatly diminish the partial deviations, the disastrous delays, and the grave inconsistencies to which so complex a growth would be liable where it left entirely to itself. To effect this necessary intervention is the proper sphere of politics. But a right conception cannot be formed of it without the aid of the philosopher, whose business it is to define and amend the principles on which it is conducted. With this object in view the philosopher endeavours to co-ordinate the various elements of man’s existence, so that it may be conceived of theoretically as an integral whole. His synthesis can only be valid in so far as it is an exact and complete representation of the relations naturally existing. The first condition is therefore that these relations be carefully studied. When the philosopher, instead of forming such a synthesis, attempts to interfere more directly with the course of practical life, he commits the error of usurping the province of the statesman, to whom all practical measures exclusively belong. Philosophy and Politics are the two principal functions of the great social organism. Morality, systematically considered, forms the connecting link and at the same time the line of demarcation between them. It is the most important application of philosophy, and it gives a general direction to polity. Natural morality, that is to say the various emotions of our moral nature, will, as I have shown in my previous work, always govern the speculations of the one and the operations of the other. This I shall explain more fully.

But the synthesis, which it is the social function of Philosophy to construct, will neither be real nor permanent, unless it embraces every department of human nature, whether speculative, effective, or practical. These three orders of phenomena react upon each other so intimately, that any system which does not include all of them must inevitably be unreal and inadequate. Yet it is only in the present day, when Philosophy is reaching the positive stage, that this which is her highest and most essential mission can be fully apprehended.

The Theological synthesis failed to include the practical side of human nature

The theological synthesis depended exclusively upon our affective nature; and this is owing its original supremacy and its ultimate decline. For a long time its influence over all our highest speculations was paramount. This was especially the case during the Polytheistic period, when Imagination and Feeling still retained their sway under very slight restraint from the reasoning faculties. Yet even during the time of its highest development, intellectually and socially, theology exercised no real control over practical life. It reacted, of course, upon it to some extent, but the effects of this were in most cases far more apparent than real. There was a natural antagonism between them, which though at first hardly perceived, went on increasing till at last it brought about the entire destruction of the theological fabric. A system so purely subjective could not harmonize with the necessarily objective tendencies and stubborn realities of practical life. Theology asserted all phenomena to be under the dominion of Wills more or less arbitrary: whereas in practical life men were led more and more clearly to the conception of invariable Laws. For without laws human action would have admitted of no rule or plan. In consequence of this utter inability of theology to deal with practical life, its treatment of speculative and even of moral problems was exceedingly imperfect, such problems being all more or less dependent on the practical necessities of life. To present a perfectly synthetic view of human nature was, then, impossible as long as the influence of theology lasted; because the Intellect was impelled by Feeling and by the Active powers in two totally different directions. The failure of all metaphysical attempts to form a synthesis need not be dwelt upon here. Metaphysicians, in spite of their claims to absolute truth have never been able to supersede theology in questions of feeling, and have proved still more inadequate in practical questions. Ontology, even when it was most triumphant in the schools, was always limited to subjects of a purely intellectual nature; and even here its abstractions, useless in themselves, dealt only with the case of individual development, the metaphysical spirit being thoroughly incompatible with the social point of view. In my work on Positive Philosophy I have clearly proved that it constitutes only a transitory phase of mind, and is totally inadequate for any constructive purpose. For a time it was supreme; but its utility lay simply in its revolutionary tendencies. It aided the preliminary development of Humanity by its gradual inroads upon Theology, which, though in ancient times entrusted with the sole direction of society, had long since become in every respect utterly retrograde.

But the Positive spirit originated in practical life

But all Positive speculations owe their first origin to the occupations of practical life; and, consequently, they have always given some indication of their capacity for regulating our active powers, which had been omitted from every former synthesis. Their value in this respect has been and still is materially impaired by their want of breadth, and their isolated and incoherent character; but it has always been instinctively felt. The importance that we attach to theories which teach the laws of phenomena, and give us the power of prevision, is chiefly due to the fact that they alone can regulate our otherwise blind action upon the external world. Hence it is that while the Positive spirit has been growing more and more theoretical, and has gradually extended to every department of speculation, it has never lost the practical tendencies which it derived from its source; and this even in the case of researches useless in themselves, and only to be justified as logical exercises. From its first origin in mathematics and astronomy, it has always shown its tendency to systematize the whole of our conceptions in every new subject which has been brought within the scope of its fundamental principle. It exercised for a long time a modifying influence upon theological and metaphysical principles, which has gone on increasing; and since the time of Descartes and Bacon it has become evident that it is destined to supersede them altogether. Positivism has gradually taken possession of the preliminary sciences of Physics and Biology, and in these the old system no longer prevails. All that remained was to complete the range of its influence by including the study of social phenomena. For this study metaphysics had proved incompetent; by theological thinkers it had only been pursued indirectly and empirically as a condition of government. I believe that my work on Positive Philosophy has so far supplied what was wanting. I think it must now be clear to all that the Positive spirit can embrace the entire range of thought without lessening, or rather with the effect of strengthening its original tendency to regulate practical life. And it is a further guarantee for the stability of the new intellectual synthesis that Social science, which is the final result of our researches, gives them that systematic character in which they had hitherto been wanting, by supplying the only connecting link of which they all admit.

This conception is already adopted by all true thinkers. All must now acknowledge that the Positive spirit tends necessarily towards the formation of a comprehensive and durable system, in which every practical as well as speculative subject shall be included. But such a system would still be far from realizing that universal character without which Positivism would be incompetent to supersede Theology in the spiritual government of Humanity. For the element which really preponderates in every human being, that is to say, Affection, would still be left untouched. This element it is, and this only, which gives a stimulus and direction to the other two parts of our nature: without it the one would waste its force in ill-conceived, or, at least, useless studies, and the other in barren or even dangerous contention. With this immense deficiency the combination of our theoretical and active powers would be fruitless, because it would lack the only principle which could ensure its real and permanent stability. The failure would be even greater than the failure of Theology in dealing with practical questions; for the unity of human nature cannot really be made to depend either on the rational or the active faculties. In the life of the individual, and, still more, in the life of the race, the basis of unity, as I shall show in the fourth chapter, must always be feeling. It is to the fact that theology arose spontaneously from feeling that its influence is for the most part due. And although theology is now palpably on the decline, yet it will retain, in principle at least, some legitimate claims to the direction of society so long as the new philosophy fails to occupy this important vantage-ground. We come then to the final conditions with which the modern synthesis must comply. Without neglecting the spheres of Thought and Action it must also comprehend the moral sphere; and the very principle on which its claim to universality rests must be derived from Feeling. Then, and not till then, can the claims of theology be finally set aside. For then the new system will have surpassed the old in that which is