“The title of this work, however, is a complete misnomer. According to all analogy, the phrase “Social Statics” should be used only in some such sense as that in which, as we have already explained, it is used by Comte, namely as designating a branch of inquiry whose end it is to ascertain the laws of social equilibrium or order, as distinct ideally from those of social movement or progress. Of this Mr. Spencer does not seem to have had the slightest notion, but to have chosen the name for his work only as a means of indicating vaguely that it proposed to treat of social concerns in a scientific manner.”—p. 321.
Respecting M. Comte’s application of the words statics and dynamics to social phenomena, now that I know what it is, I will only say that while I perfectly understand how, by a defensible extension of their mathematical meanings, the one may be used to indicate social functions in balance, and the other social functions out of balance, I am quite at a loss to understand how the phenomena of structure can be included in the one any more than in the other. But the two things which here concern me, are, first, to point out that I had not “the slightest notion” of giving Social Statics the meaning which M. Comte gave it; and, second, to explain the meaning which I did give it. The units of any aggregate of matter, are in equilibrium when they severally act and re-act on one another on all sides with equal forces. A state of change among them implies that there are forces exercised by some that are not counterbalanced by like forces exercised by others; and a state of rest implies the absence of such uncounterbalanced {136} forces—implies, if the units are homogeneous, equal distances among them—implies a maintenance of their respective spheres of molecular motion. Similarly among the units of a society, the fundamental condition to equilibrium, is, that the restraining forces which the units exercise on each other, shall be balanced. If the spheres of action of some units are diminished by extension of the spheres of action of others, there necessarily results an unbalanced force which tends to produce political change in the relations of individuals; and the tendency to change can cease, only when individuals cease to aggress on each other’s spheres of action—only when there is maintained that law of equal freedom, which it was the purpose of Social Statics to enforce in all its consequences. Besides this totally-unlike conception of what constitutes Social Statics, the work to which I applied that title, is fundamentally at variance with M. Comte’s teachings in almost everything. So far from alleging, as M. Comte does, that society is to be re-organized by philosophy; it alleges that society is to be re-organized only by the accumulated effects of habit on character. Its aim is not the increase of authoritative control over citizens, but the decrease of it. A more pronounced individualism, instead of a more pronounced nationalism, is its ideal. So profoundly is my political creed at variance with the creed of M. Comte, that, unless I am misinformed, it has been instanced by a leading English disciple of M. Comte as the creed to which he has the greatest aversion. One point of coincidence, however, is recognizable. The analogy between an individual organism and a social organism, which was held by Plato and by Hobbes, is asserted in Social Statics, as it is in the Sociology of M. Comte. Very rightly, M. Comte has made this analogy the cardinal idea of this division of his philosophy. In Social Statics, the aim of which is essentially ethical, this analogy is pointed out incidentally, to enforce certain ethical considerations; and is there obviously suggested partly by the definition of life which {137} Coleridge derived from Schelling, and partly by the generalizations of physiologists there referred to (chap. xxx. §§. 12, 13, 16). Excepting this incidental agreement, however, the contents of Social Statics are so entirely antagonistic to the philosophy of M. Comte, that, but for the title, the work would never, I think, have raised the remembrance of him—unless, indeed, by the association of opposites.[21]
And now let me point out that which really has exercised a profound influence over my course of thought. The truth which Harvey’s embryological inquiries first dimly indicated, which was afterwards more clearly perceived by Wolff, and which was put into a definite shape by Von Baer—the truth that all organic development is a change from a state of homogeneity to a state of heterogeneity—this it is from which very many of the conclusions which I now hold, have indirectly resulted. In Social Statics, there is everywhere manifested a dominant belief in the evolution of man and of society. There is also manifested the belief that this evolution is in both cases determined by the incidence of conditions—the actions of circumstances. And there is further, in the sections already referred to, a recognition of the fact that organic and social evolutions, conform to the same law. Falling amid beliefs in evolutions of various orders, everywhere determined by natural causes (beliefs {138} again displayed in the Theory of Population and in the Principles of Psychology); the formula of Von Baer set up a process of organization. The extension of it to other kinds of phenomena than those of individual and social bodies, is traceable through successive stages. It may be seen in the last paragraph of an essay on “The Philosophy of Style,” published in October, 1852; again in an essay on “Manners and Fashion,” published in April, 1854; and then, in a comparatively advanced form, in an essay on “Progress: its Law and Cause,” published in April, 1857. Afterwards, there came the recognition of the need for modifying Von Baer’s formula by including the trait of increasing definiteness; next the inquiry into those general laws of force from which this universal transformation necessarily results; next the deduction of these from the ultimate law of the persistence of force; next the perception that there is everywhere a process of Dissolution complementary to that of Evolution; and, finally, the determination of the conditions (specified in the foregoing essay) under which Evolution and Dissolution respectively occur. The filiation of these results is, I think, tolerably manifest. The process has been one of continuous development, set up by the addition of Von Baer’s law to a number of ideas that were in harmony with it. And I am not conscious of any other influences by which the process has been affected.
It is possible, however, that there may have been influences of which I am not conscious; and my opposition to M. Comte’s system may have been one of them. The presentation of antagonistic thoughts, often produces greater definiteness and development of one’s own thoughts. It is probable that the doctrines set forth in the essay on “The Genesis of Science,” might never have been reached, had not my dissent from M. Comte’s conception, led me to work them out; and but for this, I might not have arrived at the classification of the sciences exhibited in the foregoing essay. Possibly there are other cases in which the stimulus of {139} repugnance to M. Comte’s views, may have aided in elaborating my own views; though I cannot call to mind any other cases.
Let it by no means be supposed from all I have said, that I do not regard M. Comte’s speculations as of value. True or untrue, his system as a whole, has doubtless produced important and salutary revolutions of thought in many minds; and will doubtless do so in many more. Doubtless, too, not a few of those who dissent from his general views, have been healthfully stimulated by consideration of them. The presentation of scientific knowledge and method as a whole, whether rightly or wrongly co-ordinated, cannot have failed greatly to widen the conceptions of most of his readers. And he has done especial service by familiarizing men with the idea of a social science, based on the other sciences. Beyond which benefits resulting from the general character and scope of his philosophy, I believe that there are scattered through his pages many large ideas that are valuable not only as stimuli, but for their actual truth.
It has been by no means an agreeable task to make these personal explanations; but it has seemed to me a task not to be avoided. Differing so profoundly as I do from M. Comte on all fundamental doctrines, save those which we inherit in common from the past; it has become needful to dissipate the impression that I agree with him—needful to show that a large part of what is currently known as “positive philosophy,” is not “positive philosophy” in the sense of being peculiarly M. Comte’s philosophy; and to show that beyond that portion of the so-called “positive philosophy” which is not peculiar to him, I dissent from it.
And now at the close, as at the outset, let me express my great regret that these explanations should have been called forth by the statements of a critic who has treated me so liberally. Nothing will, I fear, prevent the foregoing pages from appearing like a very ungracious response to M. Laugel’s sympathetically-written review. I can only hope that the gravity of the question at issue, in so far as it {140} concerns myself, may be taken in mitigation, if not as a sufficient apology.
NOTE.
The preceding pages originally formed the second portion of a pamphlet entitled The Classification of the Sciences: to which are added Reasons for dissenting from the Philosophy of M. Comte, which was first published in 1864. For some time past this pamphlet has been included in the third volume of my Essays, &c., and has been no longer accessible in a separate form. There has recently been diffused afresh, the misconception which originally led me to exhibit my entire rejection of those views of M. Comte, which essentially distinguish his system from other systems; and the motives which then prompted me to publish the reasons for this rejection, now prompt me to put them within the reach of all who care to inquire about the matter. The Appendix, presenting an outline of the leading propositions of the Synthetic Philosophy, will further aid the reader in forming a correct judgment.
Oct. 7, 1884.