This spirit is so intimately mingled with the general thought of our time that we scarcely notice it, just as we do not pay attention to the air we breathe. History, romance, and, even poetry have reflected its influence and, being charged with it, have contributed to its diffusion. Contemporary Sociology is the creation of Comte; scientific Psychology, in a certain degree has also sprung from him. From all these signs, it is not rash to conclude that positive philosophy expresses some of the most characteristic tendencies of the age.
We are therefore conforming to historical reality when we attach ourselves, in Comte’s work, to the philosophy which constitutes its most original, and up to the present time its most fruitful and living part. It matters little that he himself should only have considered it as a preliminary portion of his work. How often has the speculative effort made by a great thinker for the purpose of establishing practical conclusions proved to be of more enduring interest than those conclusions themselves!
BOOK I
[CHAPTER I]
THE PHILOSOPHICAL PROBLEM
According to Comte, philosophy is destined to serve as a basis for morality, for politics and for religion. It is not an end in itself but a means to reach an end not otherwise attainable. Had Comte thought it possible to reorganise society without first reorganising morals, and to reorganise morals without first reorganising beliefs, he would not perhaps have written the six volumes of the “Cours de Philosophie positive” which occupied him from 1830 to 1842. He would have gone straight to what was of supreme interest.
He early became convinced that the shortest way would not be the best. In his view, all endeavour at religious, moral, or political reorganisation, must be vain so long as mental reorganisation has not taken place. It is therefore with a new philosophy that he must begin. Indispensable to the social end which Comte has in view, philosophy becomes, at least provisionally, an end in itself.
Comte is going to endeavour to reorganise beliefs, that is to say, to substitute a demonstrated faith to the revealed faith whose force is now spent. This demonstrated faith will have nothing in common with the natural religion of the XVIII. century, which was at bottom but a weak and degenerate form of belief in the supernatural. Under the metaphysical garb of Deism we still recognise theological thought. On the contrary the demonstrated faith will have its origin and its justification in positive science. The two words “faith” and “demonstration” appear to clash with each other. But the contradiction lies merely on the surface. For we are still concerned with “faith” since the great majority of men will always have to take on faith the conclusions of positive philosophy.
The number of men with sufficient leisure and enough culture to examine these conclusions and to go into their proofs will always be small. The attitude of the others must be one of submission and respect. But, differing on this point from the religious dogmas which humanity has known until now; the new faith will be “demonstrated.” It will contain nothing which has not been established and controlled by scientific methods, nothing which goes beyond the domain of the relative, nothing which at any moment cannot be proved to a mind capable of following the demonstration.
This form of “faith” already exists in the case of a great number of scientific truths. Thus all men to-day believe in the theory of the solar system which we owe to Copernicus, to Galileo and to Newton. Yet how many are in a position to understand the demonstrations upon which this theory rests? They know, however, that what here is a matter of faith to them, is a matter of science to others, and would be so equally for themselves had they gone through the necessary studies. Faith therefore signifies here not indeed a voluntary abdication of the intellect in presence of a mystery which surpasses its power of comprehension, but a submission to fact, which in no way encroaches upon the rights of reason. Every man is not capable, at any moment, of exercising this right to criticise. In practice, Comte will severely restrict the use of it.[9] But in theory this right belongs to all men, and must ever remain unalterable. In the last place the legitimate existence of the demonstrated faith rests upon this proposition: “If all minds were in a condition to examine the dogmas of that faith, all, without exception, would understand the demonstration, and would agree with it.”