CONCLUSION. THE RELIGION OF HUMANITY 355
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 statical 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 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.
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 whole[1]. 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.
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.