During the various phases of ancient Polytheism, the controlling power consisted simply of the moral influence exerted by women in the Family. In public life the influence of thinkers had not made itself independent of the governmental authority, of which it was sometimes the source, sometimes the instrument. Mediaeval Catholicism went a step further, and took the first step in systematizing moral force. It created an independent spiritual authority to which political governments were subordinated, and this authority was always supported by women. But the complete organization of moral force was reserved for modern times. It is only recently that the working classes have begun to interfere actively in social questions; and, as I have shown in the preceding chapter, it is from their co-operation that the new spiritual power will derive its practical efficiency. Limited originally to the sphere of Feeling, and subsequently extended to the intellectual sphere, it henceforward embraces the sphere of Activity; and this without losing its spiritual character, since the influences of which it consists are entirely distinct from the domain of practical politics. Each of its three elements persuades, advises, judges; but except in isolated cases, never commands. The social mission of Positivism is to regulate and combine their spontaneous action, by directing each to the objects for which it is best adapted.
And this mission, in spite of strong prejudices to the contrary, it will be found well calculated to fulfil. I have already shown its adaptation to the case of the people and of the philosophic body, whether regarded separately or in combination: I have now to show that it is equally adapted to the case of women.
In proof of this I have but to refer to the principle on which, as stated in the first chapter, the whole system of Positivism is based; the preponderance of affection in our nature. Such a principle is of itself an appeal to women to associate themselves with the system, as one of its essential elements. In Catholicism, their co-operation, though valuable, was not of primary importance, because Catholicism claimed a divine origin independent of their assistance. But to Positivism they are indispensable, as being the purest and simplest embodiment of its fundamental principle. It is not merely in the Family that their influence will be required. Their duty will often be to call philosophers and people back to that unity of purpose which originated in the first place with themselves, and which each of the other elements is often disposed to violate.
All true philosophers will no doubt accept and be profoundly influenced by the conviction, that in all subjects of thought the social point of view should be logically and scientifically preponderant. They will consequently admit the truth that the Heart takes precedence of the Understanding. Still they require some more direct incentive to universal Love than these convictions can supply. Knowing, as they do, how slight is the practical result of purely intellectual considerations, they will welcome so precious an incentive, were it only in the interest of their own mission. I recognized its necessity myself, when I wrote on the 11th of March, 1846, to her who, in spite of death, will always remain my constant companion[7]: ‘I was incomplete as a philosopher, until the experience of deep and pure passion has given me fuller insight into the emotional side of human nature’. Strong affection exercises a marvellous influence upon mental effort. It elevates the intellect at once to the only point of view which is really universal. Doubtless, the method of pure science leads up to it also; but only by a long and toilsome process, which exhausts the power of thought, and leaves little energy for following out the new results to which this great principle gives rise. The stimulation of affection under feminine influence is necessary, therefore, for the acceptance of Positivism, not merely in those classes for whom a long preliminary course of scientific study would be impossible. It is equally necessary for the systematic teachers of Positivism, in whom it checks the tendency, which is encouraged by habits of abstract speculation, to deviate into useless digressions; these being always easier to prosecute than researches of real value.
Superiority of the new spiritual power to the old. Self-regarding tendencies of Catholic doctrine
Under this aspect the new spiritual system is obviously superior to the old. By the institution of celibacy, which was indispensable to Catholicism, its priests were entirely removed from the beneficial influence exercised by women. Only those could profit from it who did not belong to the ecclesiastical body; the members of that body, as Ariosto has remarked in his vigorous satire, were excluded. Nor could the evil be remedied, except in very rare cases, by irregular attachment, which inevitably corrupted the priest’s character by involving the necessity of perpetual hypocrisy.
And when we look at the difference of the spirit by which the two systems are pervaded, we shall find still more striking evidence that the new system offers a far larger sphere of moral influence to women than the old.
Both are based upon the principle of affection; but in Positivism the affection inculcated is social, in Catholicism it is essentially personal. The object of Catholic devotion is one of such stupendous magnitude, that feelings which are unconnected with it are in danger of being crushed. The priesthood, it is true, wise interpreters in this respect of a general instinct, brought all the more important social obligations within the compass of religion, and held them out as necessary for salvation. Indirectly, the nobler feelings were thus called into action; but at the same time they were rendered far less spontaneous and pure. There could be no perfectly disinterested affection under a system which promised eternal rewards for all acts of self-denial. For it was impossible, and indeed it would have been thought sinful, to keep the future out of sight; and thus all spontaneous generosity was unavoidably tainted by self-interest. Catholicism gave rise to an ignoble theory of morals which became very mischievous when it was adopted by the metaphysicians; because, while retaining the vicious principle, they swept away the checks by which the priesthood had controlled it. But even when we look at the purest form in which the love of God was exhibited, we cannot call it a social feeling, except in so far as the same object of worship was held out simultaneously to all. Intrinsically, it is anti-social, since, when attained in absolute perfection, it implies the entire sacrifice of all other love. And in the best representatives of Christian thought and feeling, this tendency is very apparent. No one has portrayed the Catholic ideal with such sublimity and pathos as the author of the Imitation, a work which so well deserved the beautiful translation of Corneille. And yet, reading it as I do daily, I cannot help remarking how grievously the natural nobleness of Thomas A’Kempis was impaired by the Catholic system, although in spite of all obstacles he rises at times to the purest ardour. Certainly those of our feelings which are purely unselfish must be far stronger and more spontaneous than ever has yet been supposed, since even the oppressive discipline of twelve centuries could not prevent their growth.
The spirit of Positivism, on the contrary, is essentially social. The Heart and the Intellect mutually strengthen each other