chapter I dwelt at some length upon this motto, and pointed out its

political and philosophical meaning. I have now only to show its connexion with the other mottoes of which we have been speaking, and the probability of its adoption. Each of them, like all combinations, whether in the moral or physical world, is composed of two elements; and the last has one of its elements in common with the second, as the second has in common with the first. Moreover, Liberty, the element common to the two first, is in reality contained in the third; since all Progress implies Liberty. But Order is put foremost, because the word is here intended to cover the whole field that properly belongs to it. It includes things private as well as public, theoretical as well as practical, moral as well as political. Progress is put next, as the end for which Order exists, and as the mode in which it should be manifested. This conception, for which the crisis of 1789 prepared the way, will be our guiding principle throughout the constructive phase of the Western Revolution. The reconciliation of Order and Progress, which had hitherto been impossible, is now an accepted fact for all advanced minds. For the public this is not yet the case; but since the close of the Counter-revolution in 1830, all minds have been tending unconsciously in this direction. The tendency becomes still more striking by contrast with an opposite movement, the increasing identity of principles between the reactionary and the anarchist schools.

[Provisional policy for the period of transition]

But even if we suppose accomplished what is yet only in prospect, even if the fundamental principle of our future polity were accepted and publicly ratified by the adoption of this motto, yet permanent reconstruction of political institutions would still be premature. Before this can be attempted, the spiritual interregnum must be terminated. For this object, in which all hearts and minds, especially among the working classes and among women, must unite their efforts with those of the philosophic priesthood, at least one generation is required. During this period governmental policy should be avowedly provisional; its one object should be to maintain what is so essential to our state of transition, Order, at home and abroad. Here, too, Positivism suffices for the task; by explaining on historical principles the stage that we have left, and that at which we shall ultimately arrive, it enables us to understand the character of the intermediate stage.

[Popular dictatorship with freedom of speech]

The solution of the problem consists in a new revolutionary government, adapted to the Positive phase of the Revolution, as the admirable institutions of the Convention were to its negative phase. The principal features of such a government would be perfect freedom of speech and discussion, and at the same time political preponderance of the central authority with proper guarantees for its purity. To secure perfect freedom of discussion, various measures would be taken. All penalties and fines which at present hamper its action would be abolished, the only check left being the obligation of signature. Again, all difficulties in the way of criticizing the private character of public men, due to the disgraceful legislation of the psychologists, would be removed. Lastly, all official grants to theological and metaphysical institutions would be discontinued; for while these remain, freedom of instruction in the true sense cannot be said to exist. With such substantial guarantees there will be little fear of reactionary tendencies on the part of the executive; and consequently no danger in allowing it to take that ascendency over the electoral body which, in the present state of mental and moral anarchy, is absolutely necessary for the maintenance of material order. On this plan the French assembly would be reduced to about two hundred members; and its duty only would be to vote the budget proposed by the finance committee of government, and to audit the accounts of the past year. All executive or legislative measures would come within the province of the central power; the only condition being that they should first be submitted to free discussion, whether by journals, public meetings, or individual thinkers, though such discussion should not bind the government legally. The progressive character of the government thus guaranteed, we have next to see that the men who compose it shall be such as are likely to carry out the provisional and purely practical purpose with which it is instituted. On Positive principles, it is to the working classes that we should look for the only statesmen worthy of succeeding to the statesmen of the Convention. Three of such men would be required for the central government. They would combine the functions of a ministry with those of monarchy, one of them taking the direction of Foreign affairs, another of Home affairs, the third of Finance. They would convoke and dissolve the electoral power on their own responsibility. Of this body the majority would in a short time, without any law to that effect, consist of the larger capitalists; for the office would be gratuitous, and the duties would be of a kind for which their ordinary avocations fitted them. Changes would occasionally be necessary in the central government; but since it would consist of three persons, its continuity might be maintained, and the traditions of the previous generation, as well as the tendencies of the future, and the position actually existing, might all be represented.

Such a government, though of course retaining some revolutionary features, would come as near to the normal state as is at present practicable. For its province would be entirely limited to material questions, and the only anomaly of importance would be the fact of choosing rulers from the working classes. Normally, this class is excluded from political administration, which falls ultimately into the hands of capitalists. But the anomaly is so obviously dependent simply on the present condition of affairs, and will be so restricted in its application, that the working classes are not likely to be seriously demoralized by it. The primary object being to infuse morality into practical life, it is clear that working men, whose minds and hearts are peculiarly accessible to moral influence, are for the present best qualified for political power. No check meantime is placed on the action of the capitalists; and this provisional policy prepares the way for their ultimate accession to power, by convincing them of the urgent need of private and public regeneration, without which they can never be worthy of it. By this course, too, it becomes easier to bring the consultative influence of a spiritual power to bear upon modern government. At first such influence can only be exercised spontaneously; but it will become more and more systematic with every new step in the great philosophical renovation on which the final reorganization of society is based.

The propriety of the provisional policy here recommended is further illustrated by the wide scope of its application. Although suggested by the difficulties peculiar to the position of France, it is equally adapted to other nations who are sufficiently advanced to take part in the great revolutionary crisis. Thus the second phase of the Revolution is at once distinguished from the first, by having an Occidental, as opposed to a purely National, character. And the fact of the executive government being composed of working men, points in the same direction; since of all classes working men are the most free from local prejudices, and have the strongest tendencies, both intellectually and morally, to universal union. Even should this form of government be limited for some years to France, it would be enough to remodel the old system of diplomacy throughout the West.

Such are the advantages which the second revolutionary government will derive from the possession of systematic principles; whereas the government of the Convention was left to its empirical instincts, and had nothing but its progressive instincts to guide it.

A special report was published in 1848 by the Positivist Society[15], in which the subject of provisional government will be found discussed in greater detail.

[Positive Committee for Western Europe]

Quiet at home and peace abroad being secured, we shall be able, notwithstanding the continuance of mental and moral anarchy, to proceed actively with the vast work of social regeneration, with the certainty of full liberty of thought and expression. For this purpose it will be desirable to institute the philosophical and political association to which I alluded in the last volume of my _Positive Philosophy_ (published in 1842), under the title of _Positive Occidental Committee_[16]. Its sittings would usually be held in Paris, and it would consist, in the first place, of eight Frenchmen, seven Englishmen, six Germans, five Italians, and four Spaniards. This would be enough to represent fairly the principal divisions of each population. Germany, for instance, might send a Dutchman, a Prussian, a Swede, a Dane, a Bavarian, and an Austrian. So, too, the Italian members might come respectively from Piedmont, Lombardy, Tuscany, the Roman States, and the two Sicilies. Again, Catalonia, Castille, Andalusia, and Portugal would adequately represent the Spanish Peninsula.

Thus we should have a sort of permanent Council of the new Church. Each of the three elements of the moderating power should be admitted into it; and it might also contain such members of the governing class as were sufficiently regenerated to be of use in forwarding the general movement. There should be practical men in this council as well as philosophers. Here, as elsewhere, it will be principally from the working classes that such practical co-operation will come; but no support, if given sincerely, will be rejected, even should it emanate from the classes who are destined to extinction. It is also most important for the purposes of this Council that the third element of the moderating power, women, should be included in it, so as to represent the fundamental principle of the preponderance of the heart over the understanding. Six ladies should be chosen in addition to the thirty members above mentioned: of these, two would be French, and one from each of the other nations. Besides their ordinary sphere of influence, it will be their special duty to disseminate Positivism among our Southern brethren. It is an office that I had reserved for my saintly colleague, who, but for her premature death, would have rendered eminent service in such a Council.

While material order is maintained by national governments, the members of the Council, as pioneers of the final order of society, will be carrying on the European movement, and gradually terminating the spiritual interregnum which is now the sole obstacle to social regeneration. They will forward the development and diffusion of Positivism, and make practical application of its principles, in all ways that are honourably open to them. Instruction of all kinds, oral or written, popular or philosophic, will fall within their province; but their chief aim will be to inaugurate the worship of Humanity so far as that is possible. And already a beginning is possible, so far at least as the system of commemoration is concerned. Politically they may give a direct proof of the international character of the Positive system, by bringing forward several measures, the utility of which has long been recognized, but which have been neglected for want of some central authority placed beyond the reach of national rivalry.

[Occidental navy]

One of the most important of such measures would be the establishment of a Western naval force, with the twofold object of protecting the seas, and of assisting geographical and scientific discovery. It should be recruited and supported by all five branches of the Occidental family, and would thus be a good substitute for the admirable institution of maritime Chivalry which fell with Catholicism. On its flag the Positivist motto would naturally be inscribed, and thus would be for the first time publicly recognized.

[International coinage]

Another measure, conceived in the same spirit, would soon follow, one which has long been desired, but which, owing to the anarchy prevalent throughout the West since the decline of Catholicism, has never yet been carried out. A common monetary standard will be established, with the consent of the various governments, by which industrial transactions will be greatly facilitated. Three spheres made respectively of gold, silver, and platinum, and each weighing fifty grammes, would differ sufficiently in value for the purpose. The sphere should have a small flattened base, and on the great circle parallel to it the Positivist motto would be inscribed. At the pole would be the image of the immortal Charlemagne, the founder of the Western Republic, and round the image his name would be engraved, in its Latin form, Carolus; that name, respected as it is by all nations of Europe alike, would be the common appellation of the universal monetary standard.

[Occidental school]

The adoption of such measures would soon bring the Positivist Committee into favour. Many others might be suggested, relating directly to its fundamental purpose, which need not be specially mentioned here. I will only suggest the foundation, by voluntary effort, of an Occidental School, to serve as the nucleus of a true philosophic class. The students would ultimately enter the Positivist priesthood; they would in most instances come from the working class, without, however, excluding real talent from whatever quarter. By their agency the septennial course of Positive teaching might be introduced in all places disposed to receive it. They would besides supply voluntary missionaries, who would preach the doctrine everywhere, even outside the limits of Western Europe, according to the plan hereafter to be explained. The travels of Positivist workmen in the ordinary duties of their calling, would greatly facilitate this work.

A more detailed view of this provisional system of instruction will be found in the second edition of the _Report on the Subject of a Positive School_, published by the Positivist Society in 1849[17].

[Flag for the Western Republic]

There is another step which might be taken, relating not merely to the period of transition, but also to the normal state. A flag suitable to the Western Republic might be adopted, which, with slight alterations, would also be the flag for each nation. The want of such a symbol is already instinctively felt. What is wanted is a substitute for the old retrograde symbols, which yet shall avoid all subversive tendencies. It would be a suitable inauguration of the period of transition which we are now entering, if the colours and mottoes appropriate to the final state were adopted at its outset.

To speak first of the banner to be used in religious services. It should be painted on canvas. On one side the ground would be white; on it would be the symbol of Humanity, personified by a woman of thirty years of age, bearing her son in her arms. The other side would bear the religious formula of Positivists: _Love is our Principle, Order is our Basis, Progress our End_, upon a ground of green, the colour of hope, and therefore most suitable for emblems of the future.

Green, too, would be the colour of the political flag, common to the whole West. As it is intended to float freely, it does not admit of painting; but the carved image of Humanity might be placed at the banner-pole. The principal motto of Positivism will, in this case, be divided into two, both alike significant. One side of the flag will have the political and scientific motto, _Order and Progress_: the other, the moral and esthetic motto, _Live for Others_. The first will be preferred by men; the other is more especially adapted to women, who are thus invited to participate in these public manifestations of social feeling.

This point settled, the question of the various national flags becomes easy. In these the centre might be green, and the national colours might be displayed on the border. Thus, in France, where the innovation will be first introduced, the border would be tricolour, with the present arrangement of colours, except that more space should be given to the white, in honour of our old royal flag. In this way uniformity would be combined with variety; and, moreover, it would be shown that the new feeling of Occidentality is perfectly compatible with respect for the smallest nationalities. Each would retain the old signs in combination with the common symbol. The same principle would apply to all emblems of minor importance.

The question of these symbols, of which I have spoken during the last two years in my weekly courses of lectures, illustrates the most immediate of the functions to which the Positive Committee will be called. I mention it here, as a type of its general action upon European society.

Without setting any limits to the gradual increase of the Association, it is desirable that the central nucleus should always remain limited to the original number of thirty-six, with two additions, which will shortly be mentioned. Each member might institute a more numerous association in his own country, and this again might be the parent of others. Associations thus affiliated may be developed to an unlimited extent; and thus we shall be able to maintain the unity and homogeneity of the Positive Church, without impairing its coherence and vigour. As soon as Positivism has gained in every country a sufficient number of voluntary adherents to constitute the preponderating section of the community, the regeneration of society is secured.

The numbers assigned above for the different nations, only represent the order in which the advanced minds in each will co-operate in the movement. The order in which the great body of each nation will join it, will be, as far as we can judge from their antecedents, somewhat different. The difference is, that Italy here takes the second place, and Spain the third, while England descends to the last. The grounds for this important modification are indicated in the third edition of my _Positive Calendar_. They will be discussed in detail in the fourth volume of this Treatise[18].

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

From Europe the movement will spread ultimately to the whole race. But the first step in its progress will naturally be to the inhabitants of our colonies, who, though politically independent of Western Europe, still retain their filiation with it. Twelve colonial members may be added to the Council; four for each American Continent, two for India, two for the Dutch and Spanish possessions in the Indian Ocean.

This gives us forty-eight members. To these twelve foreign associates will gradually be added, to represent the populations whose growth has been retarded; and then the Council will have received its full complement. For every nation of the world is destined for the same ultimate conditions of social regeneration as ourselves, the only difference being that Western Europe, under the leadership of France, takes the initiative. It is of great importance not to attempt this final extension too soon, an error which would impair the precision and vigour of the renovating movement. At the same time it must never be forgotten that the existence of the Great Being remains incomplete until all its members are brought into harmonious co-operation. In ancient times social sympathy was restricted to the idea of Nationality; between this and the final conception of Humanity, the Middle Ages introduced the intermediate conception of Christendom, or Occidentality; the real bearing of which is at present but little appreciated. It will be our first political duty to revive that conception, and place it on a firmer basis, by terminating the anarchy consequent on the extinction of Catholic Feudalism. While occupied in this task, we shall become impressed with the conviction that the union of Western Europe is but a preliminary step to the union of Humanity; an instinctive presentiment of which has existed from the infancy of our race, but which as long as theological belief and military life were predominant, could never be carried out even in thought. The primary laws of human development which form the philosophical basis of the Positive system, apply necessarily to all climates and races whatsoever, the only difference being in the rapidity with which evolution takes place. The inferiority of other nations in this respect is not inexplicable; and it will now be compensated by a growth of greater regularity than ours, and less interrupted by shocks and oscillations. Obviously in our case systematic guidance was impossible, since it is only now that our growth is complete that we can learn the general laws common to it and to other cases. Wise and generous intervention of the West on behalf of our sister nations who are less advanced, will form a noble field for Social Art, when based on sound scientific principles. Relative without being arbitrary, zealous and yet always temperate; such should be the spirit of this intervention; and thus conducted, it will form a system of moral and political action far nobler than the proselytism of theology or the extension of military empire. The time will come when it will engross the whole attention of the Positive Council; but for the present it must remain secondary to other subjects of greater urgency.

The first to join the Western movement will necessarily be the remaining portion of the White race: which in all its branches is superior to the other two races. There are two Monotheist nations, and one Polytheist, which will be successively incorporated. Taken together, the three represent the propagation of Positivism in the East.

The vast population of the Russian empire was left outside the pale of Catholic Feudalism. By virtue of its Christianity, however, notwithstanding its entire confusion of temporal and spiritual power, it holds the first place among the Monotheistic nations of the East. Its initiation into the Western movement will be conducted by two nations of intermediate position; Greece, connected with Russia by the tie of religion; and Poland, united with her politically. Though neither of these nations is homogeneous in structure with Russia, it would cause serious delay in the propagation of Positivism should the connexion be altogether terminated.

The next step will be to Mohammedan Monotheism; first in Turkey, afterwards in Persia. Here Positivism will find points of sympathy of which Catholicism could not admit. Indeed these are already perceptible. Arab civilization transmitted Greek science to us: and this will always secure for it an honourable place among the essential elements of the mediaeval system, regarded as a preparation for Positivism.

Lastly, we come to the Polytheists of India; and with them the incorporation of the White race will be complete. Already we see some spontaneous tendencies in this direction. Although from exceptional causes Theocracy has been preserved in India, there exist real points of contact with Positivism; and in this respect the assistance of Persia will be of service. It is the peculiar privilege of the Positive doctrine that, taking so complete a view of human development, it is always able to appreciate the most ancient forms of social life at their true worth.

In these three stages of Positivist propagation, the Council will have elected the first half of its foreign associates; admitting successively a Greek, a Russian, an Egyptian, a Turk, a Persian and finally, a Hindoo.

The Yellow race has adhered firmly to Polytheism. But it has been considerably modified in all its branches by Monotheism, either in the Christian or Mohammedan form. To some extent, therefore, it is prepared for further change; and a sufficient number of adherents may soon be obtained for Tartary, China, Japan, and Malacca to be represented in the Council.

With one last edition the organization of the Council is complete. The black race has yet to be included. It should send two representatives; one from Hayti, which had the energy to shake off the iniquitous yoke of slavery, and the other from central Africa, which has never yet been subjected to European influence. European pride has looked with contempt on these African tribes, and imagines them destined to hopeless stagnation. But the very fact of their having been left to themselves renders them better disposed to receive Positivism, the first system in which their Fetichistic faith has been appreciated, as the origin from which the historic evolution of society has proceeded.

It is probable that the Council will have reached its limit of sixty members, before the spiritual interregnum in the central region of Humanity has been terminated. But even if political reconstruction were to proceed so rapidly in Europe as to render all possible assistance to this vast movement, it is hardly conceivable that the five stages of which it consists can be thoroughly effected within a period of two centuries. But however this may be, the action of the Council will become increasingly valuable, not only for its direct influence on the less advanced nations, but also and more especially, because the proofs it will furnish of the universality of the new religion will strengthen its adherents in the Western family.

[Conclusion. Perfection of the Positivist ideal]

But the time when Positivism can be brought into direct contact with these preliminary phases is far distant, and we need not wait for it. The features of the system stand out already with sufficient clearness to enable us to begin at once the work of mental and social renovation for which our revolutionary predecessors so energetically prepared the way. They however were blinded to the Future by their hatred of the Past. With us, on the contrary, social sympathy rests upon the historical spirit, and at the same time strengthens it. Solidarity with our contemporaries is not enough for us, unless we combine it with the sense of Continuity with former times; and while we press on toward the Future, we lean upon the Past, every phase of which our religion holds in honour. So far from the energy of our progressive movement being hampered by such feelings, it is only by doing full justice to the Past, as no system but ours can do consistently, that we can obtain perfect emancipation of thought; because we are thus saved from the necessity of making the slightest actual concession to systems which we regard as obsolete. Understanding their nature and their purpose better than the sectaries who still empirically adhere to them, we can see that each was in its time necessary as a preparatory step towards the final system, in which all their partial and imperfect services will be combined.

Comparing it especially with the last synthesis by which the Western family of nations has been directed, it is clear even from the indications given in this prefatory work, that the new synthesis is more real, more comprehensive, and more stable. All that we find to admire in the mediaeval system is developed and matured in Positivism. It is the only system which can induce the intellect to accept its due position of subordination to the heart. We recognize the piety and chivalry of our ancestors, who made a noble application of the best doctrine that was possible in their time. We believe that were they living now, they would be found in our ranks. They would acknowledge the decay of their provisional phase of thought, and would see that in its present degenerate state it is only a symbol of reaction, and a source of discord.

And now that the doctrine has been shown to rest on a central principle, a principle which appeals alike to instinct and to reason, we may carry our comparison a step further, and convince all clear-seeing and honest minds that it is as superior to former systems in its influence over the emotions and the imagination, as it is from the practical and intellectual aspect. Under it, Life, whether private or public, becomes in a still higher sense than under Polytheism, a continuous act of worship performed under the inspiration of universal Love. All our thoughts, feelings, and actions flow spontaneously to a common centre in Humanity, our Supreme Being; a Being who is real, accessible, and sympathetic, because she is of the same nature as her worshippers, though far superior to any one of them. The very conception of Humanity is a condensation of the whole mental and social history of man. For it implies the irrevocable extinction of theology and of war; both of which are incompatible with uniformity of belief and with co-operation of all the energies of the race. The spontaneous morality of the emotions is restored to its due place; and Philosophy, Poetry, and Polity are thereby regenerated. Each is placed in its due relation to the others, and is consecrated to the study, the praise, and the service of Humanity, the most relative and the most perfectible of all beings. Science passes from the analytic to the synthetic state, being entrusted with the high mission of founding an objective basis for man’s action on the laws of the external world and of man’s nature; a basis which is indispensable to control the oscillation of our opinions, the versatility of our feelings, and the instability of our purposes. Poetry assumes at last its true social function, and will henceforth be preferred to all other studies. By idealizing Humanity under every aspect, it enables us to give fit expression to the gratitude we owe to her, both publicly and as individuals; and thus it becomes a source of the highest spiritual benefit.

But amidst the pleasures that spring from the study and the praise of Humanity, it must be remembered that Positivism is characterized always by reality and utility, and admits of no degeneration into asceticism or quietism. The Love by which it is inspired is no passive principle; while stimulating Reason and Imagination, it does so only to give a higher direction to our practical activity. It was in practical life that the Positive spirit first arose, extending thence to the sphere of thought, and ultimately to the moral sphere. The grand object of human existence is the constant improvement of the natural Order that surrounds us: of our material condition first; subsequently of our physical, intellectual, and moral nature. And the highest of these objects is moral progress, whether in the individual, in the family, or in society. It is on this that human happiness, whether in private or public life, principally depends. Political art, then, when subordinated to morality, becomes the most essential of all arts. It consists in concentration of all human effort upon the service of Humanity in accordance with the natural laws which regulate her existence.

The great merit of ancient systems of polity, of the Roman system especially, was that precedence was always given to public interests. Every citizen co-operated in the manner and degree suited to those early times. But there were 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 half-way 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 Fetichism, 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.

[Corruption of Monotheism]

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 Fetichism, 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 above their present disastrous state of oscillation in feeling and opinion, to make a distinct choice between Positivism and Theology. For there are now but two camps: the camp of reaction and anarchy, which acknowledges more or less distinctly the direction of God: the camp of construction and progress, which is wholly devoted to Humanity.

The Being upon whom all our thoughts are concentrated is one whose existence is undoubted. We recognize that existence not in the Present only, but in the Past, and even in the Future: and we find it always subject to one fundamental Law, by which we are enabled to conceive of it as a whole. Placing our highest happiness in universal Love, we live, as far as it is possible, for others; and this in public life as well as in private; for the two are closely linked together in our religion; a religion clothed in all the beauty of Art, and yet never inconsistent with Science. After having thus exercised our powers to the full, and having given a charm and sacredness to our temporary life, we shall at last be for ever incorporated into the Supreme Being, of whose life all noble natures are necessarily partakers. It is only through the workers of Humanity that we can feel the inward reality and inexpressible sweetness of this incorporation. It is unknown to those who being still involved in theological belief, have not been able to form a clear conception of the Future, and have never experienced the feeling of pure self-sacrifice.

THE END

Butler & Tanner, The Selwood Printing Works, Frome, and London.

FOOTNOTES

[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.

[2] [Comte afterwards added a seventh science, Ethics, (see vol. ii of _System of Positive Polity_).]

[3] [See Cabanis, _Rapports du physique et du moral de l’homme_, V^e memoire, where he speaks of ‘_les restes de l’esprit de chevalerie, fruit ridicule de l’odieuse féodalité_.’]

[4] Philosophy--the _love_ of wisdom.

[5] [Written in 1848.]

[6] On reconsideration, Comte saw fit to withdraw this proposal. See _Positive Polity_, vol. iv, ch. 5, p. 351.

[7] [Clotilde de Vaux, see _Testament d’Auguste Comte_, p. 550].

[8] This law was introduced by Royer-Collard. It forbids discussion of the private affairs of public men.

[9] [_Testament d’Auguste Comte_, p. 556].

[10] [This story _Lucie_ is republished in Vol. i of _System of Positive Polity_.]

[11] Toute la suite des hommes, pendant le cours de tant de siècles, doit être considérée comme un même homme qui subsiste toujours et qui apprend continuellement.--Pascal, _Pensées_, Part I, Art. I. [The whole succession of men during the course of so many centuries should be considered as one Man ever living and constantly learning.]

[12] [See _The Positivist Calendar_, edited by H. G. Jones (W. Reeves, 1905).]

[13] [_Tableau Historique des progrès de l’Esprit Humain_, Paris, 1900.]

[14] [The Republic of 1848.]

[15] [This report was republished in _Revue Occidentale_, July 1889; see also an article and a document published by M. Pierre Laffitte in the same review in January, 1890.]

[16] [This committee was formed in 1903.]

[17] This report was republished in _Revue Occidentale_, September, 1885.

[18] The relative position here assigned to England and Germany is reversed in the fourth volume of the _Politique Positive_.

Transcriber’s Notes

Punctuation, hyphenation, and spelling were made consistent when a predominant preference was found in this book; otherwise they were not changed.

Simple typographical errors were corrected; occasional unbalanced quotation marks retained.

Ambiguous hyphens at the ends of lines were retained.

Page 320: “the creative process” was misprinted as “the creature process”; changed here.

Page 399: “one of its principal features” was misprinted as “principle”; changed here.

End of Project Gutenberg's A General View of Positivism, by Auguste Comte