A General View of Positivism Or, Summary exposition of the System of Thought and Life · Auguste Comte
CONCLUSION. THE RELIGION OF HUMANITY
But the synthesis based upon Love of Humanity has too deep a foundation in Positive truth to be liable to similar decline; and its influence cannot but increase so long as the progress of our race endures. The Great Being, who is its object, tolerates the most searching inquiry, and yet does not restrict the scope of Imagination. The laws which regulate her existence are now known to us; and the more deeply her nature is investigated, the stronger is our consciousness of her reality and of the greatness of her benefits. The thought of her stimulates all the powers of Imagination, and thus enables us to participate in a measure in the universality of her life, throughout the whole extent of Time and Space of which we have any real knowledge. All our real intellectual results, whether in art or science, are alike co-ordinated by the religion of Humanity; for it furnishes the sole bond of connexion by which permanent harmony can be established between our thoughts and our feelings. It is the only system which without artifice and without arbitrary restriction, can establish the preponderance of Affection over Thought and Action. It sets forth social feeling as the first principle of morality; without ignoring the natural superiority in strength of the personal instincts. To live for others it holds to be the highest happiness. To become incorporate with Humanity, to sympathize with all her former phases, to foresee her destinies in the future, and to do what lies in us to forward them; this is what it puts before us as the constant aim of life. Self-love in the Positive system is regarded as the great infirmity of our nature: an infirmity which unremitting discipline on the part of each individual and of society may materially palliate, but will never radically cure. The degree to which this mastery over our own nature is attained is the truest standard of individual or social progress, since it has the closest relation to the existence of the Great Being, and to the happiness of the elements that compose it.
Inspired as it is by sincere gratitude, which increases the more carefully the grounds for it are examined, the worship of Humanity raises Prayer for the first time above the degrading influence of self-interest. We pray to the Supreme Being; but only to express our deep thankfulness for her present and past benefits, which are an earnest of still greater blessings in the future. Doubtless it is a fact of human nature, that habitual expression of such feelings reacts beneficially on our moral nature; and so far we, too, find in Prayer a noble recompense. But it is one that can suggest to us no selfish thoughts, since it cannot come at all unless it come spontaneously. Our highest happiness consists in Love; and we know that more than any other feeling love may be strengthened by exercise; that alone of all feelings it admits of, and increases with, simultaneous expansion in all. Humanity will become more familiar to us than the old gods were to the Polytheists, yet without the loss of dignity which, in their case, resulted from familiarity. Her nature has in it nothing arbitrary, yet she co-operates with us in the worship that we render, since in honouring her we receive back ‘grace for grace’. Homage accepted by the Deity of former times laid him open to the charge of puerile vanity. But the new Deity will accept praise only where it is deserved, and will derive from it equal benefit with ourselves. This perfect reciprocity of affection and of influence is peculiar to Positive religion, because in it alone the object of worship is a Being whose nature is relative, modifiable, and perfectible; a Being of whom her own worshippers form a part, and the laws of whose existence, being more clearly known than theirs, allow her desires and her tendencies to be more distinctly foreseen.
Even our moral and intellectual faculties, on which our highest interests depend, are no exception to this truth. Such contingencies are always possible, and yet they are not to prevent us from living nobly; they must not lessen our love, our thought, or our efforts for Humanity; they must not overwhelm us with anxiety, nor urge us to useless complaint. But the very principles which demand this high standard of courage and resignation, are themselves well calculated to maintain it. For by making us fully conscious of the greatness of man, and by setting us free from the degrading influences of fear, they inspire us with keen interest in our efforts, inadequate though they be, against the pressure of fatalities which are not always beyond our power to modify. And thus the reaction of these fatalities upon our character is turned at last to a most beneficial use. It prevents alike overweening anxiety for our own interests and dull indifference to them; whereas, in theological and metaphysical systems, even when inculcating self-denial, there is always a dangerous tendency to concentrate thought on personal considerations. Dignified reaction where modification of them is possible; such is the moral standard which Positivism puts forward for individuals and for society.
Catholicism, notwithstanding the radical defects of its doctrine, has unconsciously been influenced by the modern spirit; and at the close of the Middle Ages was tending in a direction similar to that here described, although its principles were inconsistent with any formal recognition of it. It is only in the countries that have been preserved from Protestantism that any traces are left of these faint efforts of the priesthood to rise above their own theories. The Catholic God would gradually change into a feeble and imperfect representation of Humanity, were not the clergy so degraded socially as to be unable to participate in the spontaneous feelings of the community. It is a tendency too slightly marked to lead to any important result; yet it is a striking proof of the new direction which men’s minds and hearts are unconsciously taking in countries which are often supposed to be altogether left behind in the march of modern thought. The clearest indication of it is in their acceptance of the worship of Woman, which is the first step towards the worship of Humanity. Since the twelfth century, the influence of the Virgin, especially in Spain and Italy, has been constantly on the increase. The priesthood have often protested against it, but without effect; and sometimes they have found it necessary to sanction it, for the sake of preserving their authority. The special and privileged adoration which this beautiful creation of Poetry has received, could not but produce a marked change in the spirit of Catholicism. It may serve as a connecting link between the religion of our ancestors and that of our descendants, the Virgin becoming gradually regarded as a personification of Humanity. Little, however, will be done in this direction by the established priesthood, whether in Italy or Spain. We must look to the purer agency of women, who will be the means of introducing Positivism among our Southern brethren.
Science, therefore, Poetry, and Morality, will alike be regenerated by the new religion, and will ultimately form one harmonious whole, on which the destinies of Man will henceforth rest. With women, to whom the first germs of spiritual power are due, this consecration of the rational and imaginative faculties to the source of feeling has always existed spontaneously. But to realize it in social life it must be brought forward in a systematic form as part of a general doctrine. This is what the mediaeval system attempted upon the basis of Monotheism. A moral power arose composed of the two elements essential to such a power, the sympathetic influence of women in the family, the systematic influence of the priesthood on public life. As a preliminary attempt the Catholic system was most beneficial; but it could not last, because the synthesis on which it rested was imperfect and unstable. The Catholic doctrine and worship addressed themselves exclusively to our emotional nature, and even from the moral point of view their principles were uncertain and arbitrary. The field of intellect, whether in art or science, as well as that of practical life, would have been left almost untouched but for the personal character of the priests.
But with the loss of their political independence, which had been always in danger from the military tendencies of the time, the priesthood rapidly degenerated. The system was in fact premature; and even before the industrial era of modern times had set in, the esthetic and metaphysical growth of the times had already gone too far for its feeble power of control; and it then became as hostile to progress as it had formerly been favourable to it. Moral qualities without intellectual superiority are not enough for a true spiritual power; they will not enable it to modify to any appreciable extent the strong preponderance of material considerations. Consequently it is the primary condition of social reorganization to put an end to the state of utter revolt which the intellect maintains against the heart; a state which has existed ever since the close of the Middle Ages and the source of which may be traced as far back as the Greek Metaphysicians. Positivism has at last overcome the immense difficulties of this task. Its solution consists in the foundation of social science on the basis of the preliminary sciences, so that at last there is unity of method in our conceptions. Our active faculties have always been guided by the Positive spirit: and by its extension to the sphere of Feeling, a complete synthesis, alike spontaneous and systematic in its nature, is constructed; and every part of our nature is brought under the regenerating influence of the worship of Humanity. Thus a new spiritual power will arise, complete and homogeneous in structure, coherent and at the same time progressive; and better calculated than Catholicism to engage the support of women which is so necessary to its efficient action on society.
Such a standard will of course never be practically accepted, and indeed the classification in question would be impossible to effect: yet it should always be present to our minds; and should be contrasted dispassionately with the actual arrangements of social rank, with which power, even where accidentally acquired, has more to do than worth. The priests of Humanity with the assistance of women will avail themselves largely of this contrast in modifying the existing order. Positivist education will fully explain its moral validity, and in our religious services appeal will frequently be made to it. Although an ideal abstraction, yet being based on reality, except so far as the necessities of daily life are concerned, it will be far more efficacious than the vague and uncertain classification founded on the theological doctrine of a future state. When society learns to admit no other Providence than its own, it will go so far in adopting this ideal classification as to produce a strong effect on the classes who are the best aware of its impracticability. But those who press this contrast must be careful always to respect the natural laws which regulate the distribution of wealth and rank. They have a definite social function, and that function is not to be destroyed, but to be improved and regulated.
In order, therefore, to reconcile these conditions, we must limit our ideal classification to individuals, leaving the actual subordination of office and position unaffected. Well-marked personal superiority is not very common; and society would be wasting its powers in useless and interminable controversy if it undertook to give each function to its best organ, thus dispossessing the former functionary without taking into account the conditions of practical experience. Even in the spiritual hierarchy, where it is easier to judge of merit, such a course would be utterly subversive of discipline. But there would be no political danger, and morally there would be great advantage, in pointing out all remarkable cases which illustrate the difference between the order of rank and the order of merit. Respect may be shown to be noblest without compromising the authority of the strongest. St Bernard was esteemed more highly than any of the Popes of his time; yet he remained in the humble position of an abbot, and never failed to show the most perfect deference for the higher functionaries of the Church. A still more striking example was furnished by St Paul in recognizing the official superiority of St Peter, of whose moral and mental inferiority to himself he must have been well aware. All organized corporations, civil or military, can show instances on a less important scale where the abstract order of merit has been adopted consistently with the concrete order of rank. Where this is the case the two may be contrasted without any subversive consequences. The contrast will be morally beneficial to all classes, at the same time that it proves the imperfection to which so complicated an organism as human society must be ever liable.
Thus the religion of Humanity creates an intellectual and moral power, which, could human life be freed from the pressure of material wants, would suffice for its guidance. Imperfect as our nature assuredly is, yet social sympathy has an intrinsic charm which would make it paramount, but for the imperious necessities by which the instincts of self-preservation are stimulated. So urgent are they, that the greater part of life is necessarily occupied with actions of a self-regarding kind, before which Reason, Imagination, and even Feeling, have to give way. Consequently this moral power, which seems so well adapted for the direction of society, must only attempt to act as a modifying influence. Its sympathetic element, in other words, women, accept this necessity without difficulty; for true affection always takes the right course of action, as soon as it is clearly indicated. But the intellect is far more unwilling to take a subordinate position. Its rash ambition is far more unsettling to the world than the ambition of rank and wealth, against which it so often inveighs. It is the hardest of social problems to regulate the exercise of the intellectual powers, while securing them their due measure of influence; the object being that theoretical power should be able really to modify, and yet should never be permitted to govern. For the nations of antiquity this problem was insoluble; with them the intellect was always either a tyrant or a slave. The solution was attempted in the Middle Ages; but without success, owing to the military and theological character of the times. Positivism relies for solving it on the reality which is one of its principal features, and on the fact that Society has now entered on its industrial phase. Based on accurate inquiry into the past and future destinies of man, its aim is so to regenerate our political action, as to transform it ultimately into a practical worship of Humanity; Morality being the worship rendered by the affections, Science and Poetry that rendered by the intellect. Such is the principal mission of the Occidental priesthood, a mission in which women and the working classes will actively co-operate.
The solution consists in regarding our political and social action as the service of Humanity. Its object should be to assist by conscious effort all functions, whether relating to Order or to Progress, which Humanity has hitherto performed spontaneously. This is the ultimate object of Positive religion. Without it all other aspects of that religion would be inadequate, and would soon cease to have any value. True affection does not stop short at desire for good; it strains every effort to attain it. The elevation of soul arising from the act of contemplating and adoring Humanity is not the sole object of religious worship. Above and beyond this there is the motive of becoming better able to serve Humanity; unceasing action on our part being necessary for her preservation and development. This indeed is the most distinctive feature of Positive religion. The Supreme Being of former times had really little need of human services. The consequence was, that with all theological believers, and with monotheists especially, devotion always tended to degenerate into quietism. The danger could only be obviated when the priesthood had sufficient wisdom to take advantage of the vagueness of these theories, and to draw from them motives for practical exertion. Nothing could be done in this direction unless the priesthood retained their social independence. As soon as this was taken from them by the usurpation of the temporal power, the more sincere amongst Catholics lapsed into the quietistic spirit which for a long time had been kept in check. In Positivism, on the contrary, the doctrine itself, irrespective of the character of its teachers, is a direct and continuous incentive to exertion of every kind. The reason for this is to be found in the relative and dependent nature of our Supreme Being, of whom her own worshippers form a part.
Continuity is the feature which distinguishes our race from all others. Many of the lower races are able to form a union among their living members; but it was reserved for Man to conceive and realize co-operation of successive generations, the source to which the gradual growth of civilization is to be traced. Social sympathy is a barren and imperfect feeling, and indeed it is a cause of disturbance, so long as it extends no further than the present time. It is a disregard for historical Continuity which induces that mistaken antipathy to all forms of inheritance which is now so common. Scientific study of history would soon convince those of our socialist writers who are sincere of their radical error in this respect. If they were more familiar with the collective inheritance of society, the value of which no one can seriously dispute, they would feel less objection to inheritance in its application to individuals or families. Practical experience, moreover, bringing them into contact with the facts of the case, will gradually show them that without the sense of continuity with the Past they cannot really understand their solidarity with the Present.
Without a scientific basis, therefore, a basis which must itself rest on the whole sum of Positive speculation, it is impossible for our social sympathies to develop themselves fully, so as to extend not to the Present only, but also and still more strongly to the Past. And this is the first motive, a motive founded alike on moral and on intellectual considerations, for the separation of temporal from spiritual power in the final organization of society. The more vigorously we concentrate our efforts upon social progress, the more clearly shall we feel the impossibility of modifying social phenomena without knowledge of the laws that regulate them. This involves the existence of an intellectual class specially devoted to the study of social phenomena. Such a class will be invested with the consultative authority for which their knowledge qualifies them, and also with the function of teaching necessary for the diffusion of their principles. In the minor arts of life it is generally recognized that principles should be investigated and taught by thinkers who are not concerned in applying them. In the art of Social Life, so far more difficult and important than any other, the separation of theory from practice is of far greater moment. The wisdom of such a course is obvious, and all opposition to it will be overcome, as soon as it becomes generally recognized that social phenomena are subject to invariable laws; laws of so complicated a character and so dependent upon other sciences as to make it doubly necessary that minds of the highest order should be specially devoted to their interpretation.
But there is another aspect of the question of not less importance in sound polity. Separation of temporal from spiritual power is as necessary for free individual activity as for social co-operation. Humanity is characterized by the independence as well as by the convergence of the individuals or families of which she is composed. The latter condition, convergence, is that which secures Order; but the former is no less essential to Progress. Both are alike urgent: yet in ancient times they were incompatible, for the reason that spiritual and temporal power were always in the same hands; in the hands of the priests in some cases, at other times in those of the military chief. As long as the State held together, the independence of the individual was habitually sacrificed to the convergence of the body politic. This explains why the conception of Progress never arose, even in the minds of the most visionary schemers. The two conditions were irreconcilable until the Middle Ages, when a remarkable attempt was made to separate the modifying power from the governing power, and so to make Politics subordinate to Morals. Co-operation of efforts was now placed on a different footing.
It was the result of free assent rendered by the heart and understanding to a religious system which laid down general rules of conduct, in which nothing was arbitrary, and which were applied to governors as strictly as to their subjects. The consequence was that Catholicism, notwithstanding its extreme defects intellectually and socially, produced moral and political results of very great value. Chivalry arose, a type of life, in which the most vigorous independence was combined with the most intense devotion to a common cause. Every class in Western Society was elevated by this union of personal dignity with universal brotherhood. So well is human nature adapted for this combination, that it arose under the first religious system of which the principles were not incompatible with it. With the necessary decay of that religion, it became seriously impaired, but yet was preserved instinctively, especially in countries untouched by Protestantism. By it the mediaeval system prepared the way for the conception of Humanity; since it put an end to the fatal opposition in which the two characteristic attributes of Humanity, independence and co-operation, had hitherto existed. Catholicism brought unity into theological religion, and by doing so, led to its decline; but it paved the way long beforehand for the more complete and more real principle of unity on which human society will be finally organized.
But meritorious and useful as this premature attempt was, it was no real solution of the problem. The spirit and temper of the period were not ripe for any definite solution. Theological belief and military life were alike inconsistent with any permanent separation of theoretical and practical powers. It was maintained only for a few centuries precariously and inadequately, by a sort of natural balance or rather oscillation between imperialism and theocracy. But the positive spirit and the industrial character of modern times tend naturally to this division of power; and when it is consciously recognized as a principle, the difficulty of reconciling co-operation with independence will exist no longer. For in the first place, the rules to which human conduct will be subjected, will rest, as in Catholic times, but to a still higher degree, upon persuasion and conviction, instead of compulsion. Again, the fact of the new faith being always susceptible of demonstration, renders the spiritual system based on it more elevating as well as more durable. The rules of Catholic morality were only saved from being arbitrary by the introduction of a supernatural Will as a substitute for mere human authority.
The plan had undoubtedly many advantages; but liberty in the true sense was not secured by it, since the rules remained as before without explanation; it was only their source that was changed. Still less successful was the subsequent attempt of metaphysicians to prove that submission to government was the foundation of virtue. It was only a return to the old system of arbitrary wills, stripped of the theocratic sanction to which all its claims to respect and its freedom from caprice had been due. The only way to reconcile independence with social union, and thereby to reach true liberty, lies in obedience to the objective laws of the world and of human nature; clearing these as far as possible of all that is subjective, and thus rendering them amenable to scientific demonstration. Of such immense consequence to society will it be to extend the scientific method to the complex and important phenomena of human nature. Man will no longer be the slave of man; he yields only to external Law; and to this those who demonstrate it to him are as submissive as himself. In such obedience there can be no degradation even where the laws are inflexible.
Text from Project Gutenberg, public domain in the United States.