From his earliest manhood Comte had been powerfully impressed by the necessity of elevating the condition of women (see remarkable passage in his letters to M. Valat, pp. 84-87). His friendship with Madame de Vaux had deepened the impression, and in the reconstructed society women are to play a highly important part. They are to be carefully excluded from public action, but they are to do many more important things than things political. To fit them for their functions, they are to be raised above material cares, and they are to be thoroughly educated. The family, which is so important an element of the Comtist scheme of things, exists to carry the influence of woman over man to the highest point of cultivation. Through affection she purifies the activity of man. 'Superior in power of affection, more able to keep both the intellectual and the active powers in continual subordination to feeling, women are formed as the natural intermediaries between Humanity and man. The Great Being confides specially to them its moral Providence, maintaining through them the direct and constant cultivation of universal affection, in the midst of all the distractions of thought or action, which are for ever withdrawing men from its influence.... Beside the uniform influence of every woman on every man, to attach him to Humanity, such is the importance and the difficulty of this ministry that each of us should be placed under the special guidance of one of these angels, to answer for him, as it were, to the Great Being. This moral guardianship may assume three types,—the mother, the wife, and the daughter; each having several modifications, as shown in the concluding volume. Together they form the three simple modes of solidarity, or unity with contemporaries,—obedience, union, and protection,—as well as the three degrees of continuity between ages, by uniting us with the past, the present, and the future. In accordance with my theory of the brain, each corresponds with one of our three altruistic instincts,—veneration, attachment, and benevolence.
How the positive method of observation and verification of real facts has landed us in this, and much else of the same kind, is extremely hard to guess. Seriously to examine an encyclopædic system, that touches life, society, and knowledge at every point, is evidently beyond the compass of such an article as this. There is in every chapter a whole group of speculative suggestions, each of which would need a long chapter to itself to elaborate or to discuss. There is at least one biological speculation of astounding audacity that could be examined in nothing less than a treatise. Perhaps we have said enough to show that after performing a great and real service to thought, Comte almost sacrificed his claims to gratitude by the invention of a system that, as such, and independently of detached suggestions, is markedly retrograde. But the world has strong self-protecting qualities. It will take what is available in Comte, while forgetting that in his work which is as irrational in one way as Hegel is in another.
THE END.
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| TRANSCRIBER'S NOTES
The transcriber made the following changes to the text to correct
obvious errors:
1. p. 347, "delighful" changed to "delightful" 2. p. 382, "'Superior in power of ..." no ending single quote |