These, then, are the pre-established general truths with which M. Comte sets out—truths which cannot be regarded as distinctive of his philosophy. “But why,” it will perhaps be asked, “is it needful to point out this; seeing that no instructed reader supposes these truths to be peculiar to M. Comte?” I reply that though no disciple of M. Comte would deliberately claim them for him; and though no theological antagonist at all familiar with science and philosophy, supposes M. Comte to be the first propounder of them; yet there is so strong a tendency to associate any doctrines with the name of a conspicuous recent exponent of them, that false impressions are produced, even in spite of better knowledge. Of the need for making this reclamation, definite proof is at hand. In the No. of the Revue des Deux Mondes named at the commencement, may be found, on p. 936, the words—“Toute religion, comme toute philosophie, a la prétention de donner une explication de l’univers. La philosophie qui s’appelle positive se distingue de toutes les philosophies et de toutes les religions en ce qu’elle a renoncé à cette ambition de l’esprit humain;” and the remainder of the paragraph is devoted to explaining the doctrine of the relativity of knowledge. The next paragraph begins—“Tout imbu de ces idées, que nous exposons sans les discuter pour le moment, M. Spencer divise, etc.” Now this is one of those collocations of ideas {125} which tends to create, or to strengthen, the erroneous impression I would dissipate. I do not for a moment suppose that M. Laugel intended to say that these ideas which he describes as ideas of the “Positive Philosophy,” are peculiarly the ideas of M. Comte. But little as he probably intended it, his expressions suggest this conception. In the minds of both disciples and antagonists, “the Positive Philosophy” means the philosophy of M. Comte; and to be imbued with the ideas of “the Positive Philosophy” means to be imbued with the ideas of M. Comte—to have received these ideas from M. Comte. After what has been said above, I need scarcely repeat that the conception thus inadvertently suggested, is a wrong one. M. Comte’s brief enunciations of these general truths, gave me no clearer apprehensions of them than I had before. Such clarifications of ideas on these ultimate questions, as I can trace to any particular teacher, I owe to Sir William Hamilton.

From the principles which M. Comte held in common with many preceding and contemporary thinkers, let us pass now to the principles that are distinctive of his system. Just as entirely as I agree with M. Comte on those cardinal doctrines which we jointly inherit; so entirely do I disagree with him on those cardinal doctrines which he propounds, and which determine the organization of his philosophy. The best way of showing this will be to compare, side by side, the—

Propositions held by M. Comte. Propositions which I hold.

“. . . chacune de nos con­cep­tions prin­ci­pales, chaque branche de nos con­nais­sances, passe suc­ces­sive­ment par trois états théoriques différens: l’état théologique, ou fictif; l’état métaphysique, ou abstrait; l’état scientifique, ou positif. En d’autres termes, l’esprit humain, par sa nature, emploie successivement dans chacune de ses recherches trois méthodes de philosopher, dont le caractère est es­sen­tiel­le­ment différent et même radicalement opposé: d’abord la méthode théologique, ensuite la méthode méta­phys­ique, et enfin la méthode positive.” Cours de Philosophie Positive, 1830, Vol. i. p. 3.

The progress of our conceptions, and of each branch of knowledge, is from be­gin­ning to end intrinsically alike. There are not three methods of phi­lo­so­phiz­ing radically opposed; but one method of phi­los­o­phiz­ing which remains, in essence, the same. At first, and to the last, the conceived causal agencies of phenomena, have a degree of generality corresponding {126} to the width of the gen­er­al­i­za­tions which experiences have determined; and they change just as gradually as experiences accumulate. The integration of causal agencies, originally thought of as mul­ti­tud­i­nous and local, but finally believed to be one and universal, is a process which involves the passing through all intermediate steps between these extremes; and any appearance of stages can be but superficial. Supposed concrete and individual causal agencies, coalesce in the mind as fast as groups of phenomena are assimilated, or seen to be similarly caused. Along with their coalescence, comes a greater extension of their individualities, and a concomitant loss of distinctness in their individualities. Gradually, by continuance of such coalescences, causal agencies become, in thought, diffused and indefinite. And eventually, without any change in the nature of the process, there is reached the con­scious­ness of a universal causal agency, which cannot be conceived.[14]

“Le système théologique est parvenu à la plus haute perfection dont il soit susceptible, quand il a substitué l’action providentielle d’un être unique au jeu varié des nombreuses divinités indépendantes qui avaient été imaginées primitivement. De même, le dernier terme du système metaphysique consiste à concevoir, au lieu des différentes entités particulières, une seule grande entité générale, la nature, envisagée comme la source unique de tous les phénomènes. Pareillement, la perfection du système positif, vers laquelle il tend sans cesse, quoiqu’il soit très-probable qu’il ne doive jamais l’atteindre, serait de pouvoir se représenter tous les divers phénomènes observables comme des cas particuliers d’un seul fait général, tel que celui de la gravitation, par exemple.” p. 5.

As the progress of thought is one, so is the end one. There are not three possible terminal conceptions; but only a single terminal conception. When the theological idea of the providential action of one being, is developed to its ultimate form, by the absorption of all independent secondary agencies, it becomes the conception of a being immanent in all phenomena; and the reduction of it to this {127} state, implies the fading-away, in thought, of all those anthropomorphic attributes by which the aboriginal idea was distinguished. The alleged last term of the metaphysical system—the conception of a single great general entity, nature, as the source of all phenomena—is a conception identical with the previous one: the con­scious­ness of a single source which, in coming to be regarded as universal, ceases to be regarded as conceivable, differs in nothing but name from the con­scious­ness of one being, manifested in all phenomena. And similarly, that which is described as the ideal state of science—the power to represent all observable phenomena as particular cases of a single general fact, implies the postulating of some ultimate existence of which this single fact is alleged; and the postulating of this ultimate existence, involves a state of con­scious­ness in­dis­tin­guish­able from the other two.

“. . . la perfection du système positif, vers laquelle il tend sans cesse, quoiqu’il soit très-probable, qu’il ne doive jamais l’atteindre, serait de pouvoir se représenter tous les divers phénomènes observables comme des cas particuliers d’un seul fait general, p. 5. . . . . . considérant comme absolument inaccessible, et vide de sens pour nous la recherche de ce qu’on appelle les causes, soit premières, soit finales.” p. 14.

Though along with the extension of gen­er­al­i­za­tions, and concomitant integration of conceived causal agencies, the conceptions of causal agencies grow more indefinite; and though as they gradually coalesce into a universal causal agency, they cease to be representable in thought, and are no longer supposed to be comprehensible; yet the con­scious­ness of cause remains as dominant to the last as it was at first; and can never be got rid of. The con­scious­ness of cause can be abolished only by abolishing con­scious­ness itself.[15] (First Principles, § 26.) {128}

“Ce n’est pas aux lecteurs de cet ouvrage que je croirai jamais devoir prouver que les idées gouvernent et bouleversent le monde, ou, en d’autres termes, que tout le mécanisme social repose finalement sur des opinions. Ils savent surtout que la grande crise politique et morale des sociétés actuelles tient, en dernière analyse, à l’anarchie intellectuelle.” p. 48.[16]

Ideas do not govern and overthrow the world: the world is governed or overthrown by feelings, to which ideas serve only as guides. The social mechanism does not rest finally on opinions; but almost wholly on character. Not intellectual anarchy, but moral antagonism, is the cause of political crises. All social phenomena are produced by the totality of human emotions and beliefs; of which the emotions are mainly pre-determined, while the beliefs are mainly post-determined. Men’s desires are chiefly inherited; but their beliefs are chiefly acquired, and depend on surrounding conditions; and the most important surrounding conditions depend on the social state which the prevalent desires have produced. The social state at any time existing, is the resultant of all the ambitions, self-interests, fears, reverences, indignations, sympathies, etc., of ancestral citizens and existing citizens. The ideas current in this social state, must, on the average, be congruous with the feelings of citizens; and therefore, on the average, with the social state these feelings have produced. Ideas wholly foreign to this social state {129} cannot be evolved, and if introduced from without, cannot get accepted—or, if accepted, die out when the temporary phase of feeling which caused their acceptance, ends. Hence, though advanced ideas when once established, act on society and aid its further advance; yet the establishment of such ideas depends on the fitness of the society for receiving them. Practically, the popular character and the social state, determine what ideas shall be current; instead of the current ideas determining the social state and the character. The modification of men’s moral natures, caused by the continuous discipline of social life, which adapts them more and more to social relations, is therefore the chief proximate cause of social progress. (Social Statics, chap. xxx.)

“. . . je ne dois pas négliger d’indiquer d’avance, comme une propriété essentielle de l’échelle encyclopédique que je vais proposer, sa conformité générale avec l’ensemble de l’histoire scientifique; en ce sens, que, malgré la simultanéité réelle et continue du développement des différentes sciences, celles qui seront classées comme antérieures seront, en effet, plus anciennes et constamment plus avancées que celles présentées comme postérieures.” p. 84. . . . . . . . . “Cet ordre est déterminé par le degré de simplicité, ou, ce qui revient au même, par le degré de généralité des phénomènes.” p. 87.

The order in which the gen­er­al­i­za­tions of science are established, is determined by the frequency and impressiveness with which different classes of relations are repeated in conscious experience; and this depends, partly on the directness with which personal welfare is affected; partly on the con­spic­u­ous­ness of one or both the phenomena between which a relation is to be perceived; partly on the absolute frequency with which the relations occur; partly on their relative frequency of occurrence; partly on their degree of simplicity; and partly on their degree of abstractness. (First Principles, 1st ed., § 36; or otherwise see “Essay on Laws in General and the Order of their Discovery.”)

“En résultat définitif, la mathématique, l’astronomie, la physique, la chimie, la physiologie, et la physique sociale; telle est la formule encyclopédique qui, parmi le très-grand nombre de clas­si­fi­ca­tions que comportent les six sciences fondamentales, est seule logiquement conforme à la hiérarchie naturelle et invariable des phénomènes.”[17] p. 115.

The sciences as arranged in this succession specified by M. Comte, do not logically conform to the natural and invariable hierarchy of phenomena; and {130} there is no serial order whatever in which they can be placed, which represents either their logical dependence or the dependence of phenomena. (See Genesis of Science, and foregoing Essay.)

“On conçoit, en effet, que l’étude rationelle de chaque science fondamentale exigeant la culture préalable de toutes celles qui la précèdent dans notre hiérarchie encyclopédique, n’a pu faire de progrès réels et prendre son véritable caractère, qu’ après un grand développement des sciences antérieures relatives à des phénomènes plus généraux, plus abstraits, moins compliqués, et indépendans des autres. C’est done dans cet ordre que la progression, quoique simultanée, a dû avoir lieu.” p. 100.

The historical development of the sciences has not taken place in this serial order; nor in any other serial order. There is no “true filiation of the sciences.” From the beginning, the abstract sciences, the ab­stract-con­crete sciences, and the concrete sciences, have progressed together: the first solving problems which the second and third presented, and growing only by the solution of the problems; and the second similarly growing by joining the first in solving the problems of the third. All along there has been a continuous action and reaction between the three great classes of sciences—an advance from concrete facts to abstract facts, and then an application of such abstract facts to the analysis of new orders of concrete facts. (See Genesis of Science.)

Propositions held by M. Comte.Propositions which I hold.
“. . . chacune de nos con­cep­tions prin­ci­pales, chaque branche de nos con­nais­sances, passe suc­ces­sive­ment par trois états théoriques différens: l’état théologique, ou fictif; l’état métaphysique, ou abstrait; l’état scientifique, ou positif. En d’autres termes, l’esprit humain, par sa nature, emploie successivement dans chacune de ses recherches trois méthodes de philosopher, dont le caractère est es­sen­tiel­le­ment différent et même radicalement opposé: d’abord la méthode théologique, ensuite la méthode méta­phys­ique, et enfin la méthode positive.” Cours de Philosophie Positive, 1830, Vol. i. p. 3. The progress of our conceptions, and of each branch of knowledge, is from be­gin­ning to end intrinsically alike. There are not three methods of phi­lo­so­phiz­ing radically opposed; but one method of phi­los­o­phiz­ing which remains, in essence, the same. At first, and to the last, the conceived causal agencies of phenomena, have a degree of generality corresponding {126} to the width of the gen­er­al­i­za­tions which experiences have determined; and they change just as gradually as experiences accumulate. The integration of causal agencies, originally thought of as mul­ti­tud­i­nous and local, but finally believed to be one and universal, is a process which involves the passing through all intermediate steps between these extremes; and any appearance of stages can be but superficial. Supposed concrete and individual causal agencies, coalesce in the mind as fast as groups of phenomena are assimilated, or seen to be similarly caused. Along with their coalescence, comes a greater extension of their individualities, and a concomitant loss of distinctness in their individualities. Gradually, by continuance of such coalescences, causal agencies become, in thought, diffused and indefinite. And eventually, without any change in the nature of the process, there is reached the con­scious­ness of a universal causal agency, which cannot be conceived.[14]
“Le système théologique est parvenu à la plus haute perfection dont il soit susceptible, quand il a substitué l’action providentielle d’un être unique au jeu varié des nombreuses divinités indépendantes qui avaient été imaginées primitivement. De même, le dernier terme du système metaphysique consiste à concevoir, au lieu des différentes entités particulières, une seule grande entité générale, la nature, envisagée comme la source unique de tous les phénomènes. Pareillement, la perfection du système positif, vers laquelle il tend sans cesse, quoiqu’il soit très-probable qu’il ne doive jamais l’atteindre, serait de pouvoir se représenter tous les divers phénomènes observables comme des cas particuliers d’un seul fait général, tel que celui de la gravitation, par exemple.” p. 5. As the progress of thought is one, so is the end one. There are not three possible terminal conceptions; but only a single terminal conception. When the theological idea of the providential action of one being, is developed to its ultimate form, by the absorption of all independent secondary agencies, it becomes the conception of a being immanent in all phenomena; and the reduction of it to this {127} state, implies the fading-away, in thought, of all those anthropomorphic attributes by which the aboriginal idea was distinguished. The alleged last term of the metaphysical system—the conception of a single great general entity, nature, as the source of all phenomena—is a conception identical with the previous one: the con­scious­ness of a single source which, in coming to be regarded as universal, ceases to be regarded as conceivable, differs in nothing but name from the con­scious­ness of one being, manifested in all phenomena. And similarly, that which is described as the ideal state of science—the power to represent all observable phenomena as particular cases of a single general fact, implies the postulating of some ultimate existence of which this single fact is alleged; and the postulating of this ultimate existence, involves a state of con­scious­ness in­dis­tin­guish­able from the other two.
“. . . la perfection du système positif, vers laquelle il tend sans cesse, quoiqu’il soit très-probable, qu’il ne doive jamais l’atteindre, serait de pouvoir se représenter tous les divers phénomènes observables comme des cas particuliers d’un seul fait general, p. 5. . . . . . considérant comme absolument inaccessible, et vide de sens pour nous la recherche de ce qu’on appelle les causes, soit premières, soit finales.” p. 14. Though along with the extension of gen­er­al­i­za­tions, and concomitant integration of conceived causal agencies, the conceptions of causal agencies grow more indefinite; and though as they gradually coalesce into a universal causal agency, they cease to be representable in thought, and are no longer supposed to be comprehensible; yet the con­scious­ness of cause remains as dominant to the last as it was at first; and can never be got rid of. The con­scious­ness of cause can be abolished only by abolishing con­scious­ness itself.[15] (First Principles, § 26.) {128}
“Ce n’est pas aux lecteurs de cet ouvrage que je croirai jamais devoir prouver que les idées gouvernent et bouleversent le monde, ou, en d’autres termes, que tout le mécanisme social repose finalement sur des opinions. Ils savent surtout que la grande crise politique et morale des sociétés actuelles tient, en dernière analyse, à l’anarchie intellectuelle.” p. 48.[16] Ideas do not govern and overthrow the world: the world is governed or overthrown by feelings, to which ideas serve only as guides. The social mechanism does not rest finally on opinions; but almost wholly on character. Not intellectual anarchy, but moral antagonism, is the cause of political crises. All social phenomena are produced by the totality of human emotions and beliefs; of which the emotions are mainly pre-determined, while the beliefs are mainly post-determined. Men’s desires are chiefly inherited; but their beliefs are chiefly acquired, and depend on surrounding conditions; and the most important surrounding conditions depend on the social state which the prevalent desires have produced. The social state at any time existing, is the resultant of all the ambitions, self-interests, fears, reverences, indignations, sympathies, etc., of ancestral citizens and existing citizens. The ideas current in this social state, must, on the average, be congruous with the feelings of citizens; and therefore, on the average, with the social state these feelings have produced. Ideas wholly foreign to this social state {129} cannot be evolved, and if introduced from without, cannot get accepted—or, if accepted, die out when the temporary phase of feeling which caused their acceptance, ends. Hence, though advanced ideas when once established, act on society and aid its further advance; yet the establishment of such ideas depends on the fitness of the society for receiving them. Practically, the popular character and the social state, determine what ideas shall be current; instead of the current ideas determining the social state and the character. The modification of men’s moral natures, caused by the continuous discipline of social life, which adapts them more and more to social relations, is therefore the chief proximate cause of social progress. (Social Statics, chap. xxx.)
“. . . je ne dois pas négliger d’indiquer d’avance, comme une propriété essentielle de l’échelle encyclopédique que je vais proposer, sa conformité générale avec l’ensemble de l’histoire scientifique; en ce sens, que, malgré la simultanéité réelle et continue du développement des différentes sciences, celles qui seront classées comme antérieures seront, en effet, plus anciennes et constamment plus avancées que celles présentées comme postérieures.” p. 84. . . . . . . . . “Cet ordre est déterminé par le degré de simplicité, ou, ce qui revient au même, par le degré de généralité des phénomènes.” p. 87. The order in which the gen­er­al­i­za­tions of science are established, is determined by the frequency and impressiveness with which different classes of relations are repeated in conscious experience; and this depends, partly on the directness with which personal welfare is affected; partly on the con­spic­u­ous­ness of one or both the phenomena between which a relation is to be perceived; partly on the absolute frequency with which the relations occur; partly on their relative frequency of occurrence; partly on their degree of simplicity; and partly on their degree of abstractness. (First Principles, 1st ed., § 36; or otherwise see “Essay on Laws in General and the Order of their Discovery.”)
“En résultat définitif, la mathématique, l’astronomie, la physique, la chimie, la physiologie, et la physique sociale; telle est la formule encyclopédique qui, parmi le très-grand nombre de clas­si­fi­ca­tions que comportent les six sciences fondamentales, est seule logiquement conforme à la hiérarchie naturelle et invariable des phénomènes.”[17] p. 115. The sciences as arranged in this succession specified by M. Comte, do not logically conform to the natural and invariable hierarchy of phenomena; and {130} there is no serial order whatever in which they can be placed, which represents either their logical dependence or the dependence of phenomena. (See Genesis of Science, and foregoing Essay.)
“On conçoit, en effet, que l’étude rationelle de chaque science fondamentale exigeant la culture préalable de toutes celles qui la précèdent dans notre hiérarchie encyclopédique, n’a pu faire de progrès réels et prendre son véritable caractère, qu’ après un grand développement des sciences antérieures relatives à des phénomènes plus généraux, plus abstraits, moins compliqués, et indépendans des autres. C’est done dans cet ordre que la progression, quoique simultanée, a dû avoir lieu.” p. 100. The historical development of the sciences has not taken place in this serial order; nor in any other serial order. There is no “true filiation of the sciences.” From the beginning, the abstract sciences, the ab­stract-con­crete sciences, and the concrete sciences, have progressed together: the first solving problems which the second and third presented, and growing only by the solution of the problems; and the second similarly growing by joining the first in solving the problems of the third. All along there has been a continuous action and reaction between the three great classes of sciences—an advance from concrete facts to abstract facts, and then an application of such abstract facts to the analysis of new orders of concrete facts. (See Genesis of Science.)

Such then are the organizing principles of M. Comte’s philosophy and my reasons for rejecting them. Leaving out of his “Exposition” those pre-established general {131} doctrines which are the common property of modern thinkers; these are the general doctrines which remain—these are the doctrines which fundamentally distinguish his system. From every one of them I dissent. To each proposition I oppose either a widely-different proposition, or a direct negation; and I not only do it now, but have done it from the time when I became acquainted with his writings. The rejection of his cardinal principles should, I think, alone suffice; but there are sundry other views of his, some of them largely characterizing his system, which I equally reject. Let us glance at them.

How organic beings have originated, is an inquiry which M. Comte deprecates as a useless speculation: asserting, as he does, that species are immutable.

This inquiry, I believe, admits of answer, and will be answered. That division of Biology which concerns itself with the origin of species, I hold to be the supreme division, to which all others are subsidiary. For on the verdict of Biology on this matter, must wholly depend our conception of human nature, past, present, and future; our theory of the mind; and our theory of society.

M. Comte contends that of what is commonly known as mental science, all that most important part which consists of the subjective analysis of our ideas, is an impossibility.

I have very emphatically expressed my belief in a subjective science of the mind, by writing a Principles of Psychology, one half of which is subjective.

M. Comte’s ideal of society is one in which government developed to the greatest extent—in which class-functions are far more under conscious public regulation than now—in which hierarchical organization with unquestioned authority shall guide everything—in which the individual life shall be subordinated in the greatest degree to the social life.

That form of society towards which we is are progressing, I hold to be one in which government will be reduced to the smallest amount possible, and freedom increased to the greatest amount possible—one in which human nature will have become so moulded by social discipline into fitness for the social state, that it will need little external restraint, but will be self-restrained—one in which the citizen will tolerate no interference with his freedom, save that which maintains the equal freedom of others—one in which the spontaneous {132} co-operation which has developed our industrial system, and is now developing it with increasing rapidity, will produce agencies for the discharge of nearly all social functions, and will leave to the primary governmental agency nothing beyond the function of maintaining those conditions to free action, which make such spontaneous co-operation possible—one in which individual life will thus be pushed to the greatest extent consistent with social life; and in which social life will have no other end than to maintain the completest sphere for individual life.

M. Comte, not including in his philosophy the con­scious­ness of a cause manifested to us in all phenomena, and yet holding that there must be a religion, which must have an object, takes for his object—Humanity. “This Collective Life (of Society) is in Comte’s system the Être Suprême; the only one we can know therefore the only one we can worship.”

I conceive, on the other hand, that the object of religious sentiment will ever continue to be, that which it has ever been—the unknown source of things. While the forms under which men are conscious of the unknown source of things, may fade away, the substance of the con­scious­ness is permanent. Beginning with causal agents conceived as imperfectly known; progressing to causal agents conceived as less known and less knowable; and coming at last to a universal causal agent posited as not to be known at all; the religious sentiment must ever continue to occupy itself with this universal causal agent. Having in the course of evolution come to have for its object of contemplation the Infinite Unknowable, the religious sentiment can never again (unless by retrogression) take a Finite Knowable, like Humanity, for its object of contemplation.

How organic beings have originated, is an inquiry which M. Comte deprecates as a useless speculation: asserting, as he does, that species are immutable. This inquiry, I believe, admits of answer, and will be answered. That division of Biology which concerns itself with the origin of species, I hold to be the supreme division, to which all others are subsidiary. For on the verdict of Biology on this matter, must wholly depend our conception of human nature, past, present, and future; our theory of the mind; and our theory of society.
M. Comte contends that of what is commonly known as mental science, all that most important part which consists of the subjective analysis of our ideas, is an impossibility. I have very emphatically expressed my belief in a subjective science of the mind, by writing a Principles of Psychology, one half of which is subjective.
M. Comte’s ideal of society is one in which government developed to the greatest extent—in which class-functions are far more under conscious public regulation than now—in which hierarchical organization with unquestioned authority shall guide everything—in which the individual life shall be subordinated in the greatest degree to the social life. That form of society towards which we is are progressing, I hold to be one in which government will be reduced to the smallest amount possible, and freedom increased to the greatest amount possible—one in which human nature will have become so moulded by social discipline into fitness for the social state, that it will need little external restraint, but will be self-restrained—one in which the citizen will tolerate no interference with his freedom, save that which maintains the equal freedom of others—one in which the spontaneous {132} co-operation which has developed our industrial system, and is now developing it with increasing rapidity, will produce agencies for the discharge of nearly all social functions, and will leave to the primary governmental agency nothing beyond the function of maintaining those conditions to free action, which make such spontaneous co-operation possible—one in which individual life will thus be pushed to the greatest extent consistent with social life; and in which social life will have no other end than to maintain the completest sphere for individual life.
M. Comte, not including in his philosophy the con­scious­ness of a cause manifested to us in all phenomena, and yet holding that there must be a religion, which must have an object, takes for his object—Humanity. “This Collective Life (of Society) is in Comte’s system the Être Suprême; the only one we can know therefore the only one we can worship.” I conceive, on the other hand, that the object of religious sentiment will ever continue to be, that which it has ever been—the unknown source of things. While the forms under which men are conscious of the unknown source of things, may fade away, the substance of the con­scious­ness is permanent. Beginning with causal agents conceived as imperfectly known; progressing to causal agents conceived as less known and less knowable; and coming at last to a universal causal agent posited as not to be known at all; the religious sentiment must ever continue to occupy itself with this universal causal agent. Having in the course of evolution come to have for its object of contemplation the Infinite Unknowable, the religious sentiment can never again (unless by retrogression) take a Finite Knowable, like Humanity, for its object of contemplation.

Here, then, are sundry other points, all of them important, and the last two supremely important, on which I am diametrically opposed to M. Comte; and did space permit, I could add many others. Radically differing from him as I thus do, in everything distinctive of his philosophy; and having invariably expressed my dissent, {133} publicly and privately, from the time I became acquainted with his writings; it may be imagined that I have been not a little startled to find myself classed as one of the same school. That any who are acquainted with my writings, should suppose I have any general sympathy with M. Comte, save that implied by preferring proved facts to superstitions, astonishes me.

It is true that, disagreeing with M. Comte, though I do, in all those fundamental views that are peculiar to him, I agree with him in sundry minor views. The doctrine that the education of the individual should accord in mode and arrangement with the education of mankind, considered historically, I have cited from him; and have endeavoured to enforce it. I entirely concur in his opinion that there requires a new order of scientific men, whose function shall be that of co-ordinating the results arrived at by the rest. To him, I believe, I am indebted for the conception of a social consensus; and when the time comes for dealing with this conception, I shall state my indebtedness. And I also adopt his word, Sociology. There are, I believe, in the part of his writings which I have read, various incidental thoughts of great depth and value; and I doubt not that were I to read more of his writings, I should find others.[18] It is very probable, too, that I have said (as I am told I have) some things which M. Comte had already said. It would be difficult, I believe, to find two men who had no opinions in common. And it would be extremely strange if two men, starting from the same general doctrines established by modern science, should traverse some of the same fields of inquiry, without their lines of thought having any points of intersection. But {134} none of these minor agreements can be of much weight in comparison with the fundamental disagreements above specified. Leaving out of view that general community which we both have with the scientific thought of the age, the differences between us are essential, while the correspondences are non-essential. And I venture to think that kinship must be determined by essentials, and not by non-essentials.[19]

Joined with the ambiguous use of the phrase “Positive Philosophy,” which has led to a classing with M. Comte of many men who either ignore or reject his distinctive principles, there has been one special circumstance that has tended to originate and maintain this classing in my own case. The assumption of some relationship between M. Comte and myself, was unavoidably raised by the title of my first book—Social Statics. When that book was published, I was unaware that this title had been before used: had I known the fact, I should certainly have adopted an alternative title which I had in view.[20] If, however, instead of {135} the title, the work itself be considered, its irrelation to the philosophy of M. Comte becomes abundantly manifest. There is decisive testimony on this point. In the North British Review for August, 1851, a reviewer of Social Statics says—