The Philosophy of Auguste Comte

by Lucien Lévy-Bruhl

Three secondary factors, race, climate, and man’s political action especially modify progress, in the measure which has just been indicated. In the present state of science it is impossible to arrange them in the order of their importance. Montesquieu, made too much of climates: others have made too much of races.[277] Those elements of social evolution have not yet been studied by the positive method. Until the foundation of social dynamics their part was, of necessity, wrongly conceived. It was not known that the essential law, the law of the three states, is independent of these secondary factors, whilst on the contrary the secondary factors can only act in conformity with this law, without ever suspending it. In order that the modifications which they produce should become intelligible, it was necessary that the normal type of evolution should first be known. To study the influence of climates and of races before first possessing the general laws of social dynamics, was, almost, to pretend to establish pathology without having first constituted physiology.

As to man’s political action, it too has been wrongly understood. In the absence of a positive conception of social phenomena, some denied the efficacy of this action, others exaggerated it. When it was used in the direction of progress, it almost necessarily appeared to be the principal cause of the results which social evolution would have brought about in any case. The illusion was all the more inevitable from the fact that social forces are always personified in individuals. On the other hand, how often have the most vigorous political efforts only been successful for a day, because the general evolution of society was proceeding in the contrary direction!

So long as the theological and metaphysical period lasts, man does not hesitate to ascribe to himself an almost boundless action upon natural phenomena. Having reached the positive period, he knows that phenomena are only, modifiable within certain limits, determined by their laws, and that he can only aspire to relative results. Once positive sociology is established it wholly transforms the familiar idea of political art. But because it entertains less great and less gratifying ambitions, this art will only be all the more effective. Compare what medicine and surgery are able to do to-day for the good of the sick with what they could do before chemistry and biology became positive sciences!

But, it is said, admitting that man can modify social phenomena, what reason has he to interfere with them, since progress takes place of itself? Why not allow the natural evolution which most certainly realises it to work itself out?

This objection confuses progress understood as a succession of states which unfold according to a law, with progress understood in the sense of indefinite improvement. On this point again the comparison of society with living organisms is instructive. Do not these develop in conformity with invariable laws? Yet, Comte regards them as extremely imperfect, and in what concerns the human body, the intervention of the doctor or the surgeon is often useful and even indispensable. When we reproach the sociological theory of progress with having optimism as its consequence, we take the scientific notion of spontaneous order for the systematic justification of any existing order.[278] There is, however, a very long distance from one to the other. Spontaneous order may often be a very rough form of order.

Here, as everywhere else, positive philosophy substitutes the scientific principle of the conditions of existence to the metaphysical principle of final causes. It admits that spontaneously, according to natural laws, a certain necessary order is established; but it acknowledges that this order offers serious and numerous disadvantages, modifiable, in certain degrees, by man’s intervention. The more complex these phenomena, the more are the imperfections multiplied and intensified. The biological phenomena are “inferior” in this respect to those of inorganic nature. By reason of their complication, which is maxima, social phenomena must be the most “disorderly” of all. In a word if the idea of a natural law implies that of a certain order, the notion of this order must be completed by the “simultaneous consideration of its inevitable imperfection.”

The theory of progress is then incompatible neither with the ascertainment of social evil, nor with the effort to remedy it. The most complex of all organisms, the social organism, is also the one most subject to diseases and to crises. Thus, Comte foresees in a near future great internal struggles in our society, in consequence of our mental and moral anarchy.[279] To-day, only that is systematised which is destined to disappear, and what is not yet systematised, that is to say all that lives, will not be organised without violent conflicts. It is enough here to think of the relations between masters and workmen.

Revolutions occur which nothing can prevent. It is an inevitable evil, and Comte gives a striking psychological reason for it. Our mind is too weak and our life too short for us ever to form a positive idea of a social system other than the one in which we were born and in which we live. It is from this one that, willingly or unwillingly, we draw the elements of our political and social ideas. Even men of a utopian turn of mind do not escape this necessity. Their dreams always reflect, at bottom, either the past, or a contemporary social state. In order that a new political system should appear, and especially for it to find access to men’s minds, the destruction of the preceeding system must be already very far advanced. Until then “even the most open minds could not perceive the characteristic nature of the new system hidden from all eyes by the spectacle of the old organisation.”[280] Hence, the lengthy processes of decomposition of worn-out régimes, the no less lengthy birth of new institutions, and the cruel periods of transition, full of troubles, of wars, and of revolutions.

With this same cause are connected what we may call the phenomena of survival. Institutions, powers, as also doctrines, have a tendency to subsist beyond the function which the general advance of the human mind had assigned to them.[281] Conflicts then take place which it is beyond anybody’s power to prevent: happy is he who can make them shorter and less acute! The solution only comes with time when the vanquished ideas fall into “disuse.” The combat never ceases except from the lack of combatants.

All this in no way excludes the possibility for man to exercise a beneficent or a detrimental action. To understand is not always to justify. It is true that a comprehensive view of history disposes us to be indulgent, because it brings out the close solidarity of all the social elements of the same period. The responsibilities being shared, and so to speak diffused, appear to be less serious for each individual. Nevertheless this philosophy allows praise and blame for the past, and active intervention in social phenomena for the present.