All the points, then, in which the morality of Positive science excels the morality of revealed religion are summed up in the substitution of Love of Humanity for Love of God. It is a principle as adverse to metaphysics as to theology, since it excludes all personal considerations, and places happiness, whether for the individual or for society, in constant exercise of kindly feeling. To love Humanity may be truly said to constitute the whole duty of Man; provided it be clearly understood what such love really implies, and what are the conditions required for maintaining it. The victory of Social Feeling over our innate Self-love is rendered possible only by a slow and difficult training of the heart, in which the intellect must co-operate. The most important part of this training consists in the mutual love of Man and Woman, with all other family affections which precede and follow it. But every aspect of morality, even the personal virtues, are included in love of Humanity. It furnishes the best measure of their relative importance, and the surest method for laying down incontestable rules of conduct. And thus we find the principles of systematic morality to be identical with those of spontaneous morality, a result which renders Positive doctrine equally accessible to all.
Rise of the new Spiritual power
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.
Temporal power will always be necessary, but its action will be modified by the spiritual
Were it not for the material necessities of human life, nothing further would be required for its guidance than a spiritual power such as is here described. We should have in that case no need for any laborious exertion; and universal benevolence would be looked upon as the sovereign good, and would become the direct object of all our efforts. All that would be necessary would be to call our reasoning powers, and still more, our imagination into play, in order to keep this object constantly in view. Purely fictitious as such an hypothesis may be, it is yet an ideal limit, to which our actual life should be more and more nearly approximated. As an Utopia, it is a fit subject for the poet: and in his hands it will supply the new religion with resources far superior to any that Christianity derived from vague and unreal pictures of future bliss. In it we may carry out a more perfect social classification, in which men may be ranked by moral and intellectual merit, irrespectively of wealth or position. For the only standard by which in such a state men could be tried would be their capacity to love and to please Humanity.
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.
Substitution of duties for rights
The most important object of this regenerated polity will be the substitution of Duties for Rights; thus subordinating personal to social considerations. The word Right should be excluded from political language, as the word Cause from the language of philosophy. Both are theological and metaphysical conceptions; and the former is as immoral and subversive as the latter is unmeaning and sophistical. Both are alike incompatible with the final state; and their value during the revolutionary period of modern history has simply consisted in their solvent action upon previous systems. Rights, in the strict sense of the word, are possible only so long as power is considered as emanating from a superhuman will. Rights, under all theological systems, were divine; but in their opposition to theocracy, the metaphysicians of the last five centuries introduced what they called the rights of Man; a conception, the value of which consisted simply in its destructive effects. Whenever it has been taken as the basis of a constructive policy, its anti-social character, and its tendency to strengthen individualism have always been apparent. In the Positive state, where no supernatural claims are admissible, the idea of Right will entirely disappear. Every one has duties, duties towards all; but rights in the ordinary sense can be claimed by none. Whatever security the individual may require is found in the general acknowledgment of reciprocal obligations; and this gives a moral equivalent for rights as hitherto claimed, without the serious political dangers which they involved. In other words, no one has in any case any Right but that of doing his Duty. The adoption of this principle is the one way of realizing the grand ideal of the Middle Ages, the subordination of Politics to Morals. In those times, however, the vast bearings of the question were but very imperfectly apprehended; its solution is incompatible with every form of theology, and is only to be found in Positivism.
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.