My readers would hardly be interested were I to follow Mr. Congreve any further, or I might point out that the fact of his not having heard me lecture is hardly a safe ground for his speculations as to what I do not teach. Nor do I feel called upon to give any opinion as to M. Comte's merits or demerits as regards sociology. Mr. Mill (whose competence to speak on these matters I suppose will not be questioned, even by Mr. Congreve) has dealt with M. Comte's philosophy from this point of view, with a vigour and authority to which I cannot for a moment aspire; and with a severity, not unfrequently amounting to contempt, which I have not the wish, if I had the power, to surpass. I, as a mere student in these questions, am content to abide by Mr. Mill's judgment until some one shows cause for its reversal, and I decline to enter into a discussion which I have not provoked.
The sole obligation which lies upon me is to justify so much as still remains without justification of what I have written respecting Positivism—namely, the opinion expressed in the following paragraph:—
"In so far as my study of what specially characterises the Positive Philosophy has led me, I find therein little or nothing of any scientific value, and a great deal which is as thoroughly antagonistic to the very essence of science as any thing in ultramontane Catholicism."
Here are two propositions: the first, that the "Philosophie Positive" contains little or nothing of any scientific value; the second, that Comtism is, in spirit, anti-scientific. I shall endeavour to bring forward ample evidence in support of both.
I. No one who possesses even a superficial acquaintance with physical science can read Comte's "Leçons" without becoming aware that he was at once singularly devoid of real knowledge on these subjects, and singularly unlucky. What is to be thought of the contemporary of Young and of Fresnel, who never misses an opportunity of casting scorn upon the hypothesis of an ether—the fundamental basis not only of the undulatory theory of light, but of so much else in modern physics—and whose contempt for the intellects of some of the strongest men of his generation was such, that he puts forward the mere existence of night as a refutation of the undulatory theory?[15] What a wonderful gauge of his own value as a scientific critic does he afford, by whom we are informed that phrenology is a great science, and psychology a chimæra; that Gall was one of the great men of his age, and that Cuvier was "brilliant but superficial"![16] How unlucky must one consider the bold speculator who, just before the dawn of modern histology—which is simply the application of the microscope to anatomy—reproves what he calls "the abuse of microscopic investigations," and "the exaggerated credit" attached to them; who, when the morphological uniformity of the tissues of the great majority of plants and animals was on the eve of being demonstrated, treated with ridicule those who attempt to refer all tissues to a "tissu générateur," formed by "le chimérique et inintelligible assemblage d'une sorte de monades organiques, qui seraient dès lors les vrais éléments primordiaux de tout corps vivant;"[17] and who finally tells us, that all the objections against a linear arrangement of the species of living beings are in their essence foolish, and that the order of the animal series is "necessarily linear,"[18] when the exact contrary is one of the best-established and the most important truths of zoology. Appeal to mathematicians, astronomers, physicists,[19] chemists, biologists, about the "Philosophie Positive," and they all, with one consent, begin to make protestation that, whatever M. Comte's other merits, he has shed no light upon the philosophy of their particular studies.
To be just, however, it must be admitted that even M. Comte's most ardent disciples are content to be judiciously silent about his knowledge or appreciation of the sciences themselves, and prefer to base their master's claims to scientific authority upon his "law of the three states," and his "classification of the sciences." But here, also, I must join issue with them as completely as others—notably Mr. Herbert Spencer—have done before me. A critical examination of what M. Comte has to say about the "law of the three states" brings out nothing but a series of more or less contradictory statements of an imperfectly apprehended truth; and his "classification of the sciences," whether regarded historically or logically, is, in my judgment, absolutely worthless.
Let us consider the law of "the three states" as it is put before us in the opening of the first Leçon of the "Philosophie Positive:"—
"En étudiant ainsi le développement total de l'intelligence humaine dans ses diverses sphères d'activité, depuis son premier essor le plus simple jusqu'à nos jours, je crois avoir découvert une grande loi fondamentale, à laquelle il est assujetti par une nécessité invariable, et qui me semble pouvoir être solidement établie, soit sur les preuves rationelles fournies par la connaissance de notre organisation, soit sur les vérifications historiques résultant d'un examen attentif du passé. Cette loi consiste en ce que chacune de nos conceptions principales, chaque branche de nos connaissances, passe successivement par trois états théoriques différents; 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. De là, trois sortes de philosophie, ou de systèmes généraux de conceptions sur l'ensemble des phénomènes qui s'excluent mutuellement; la première est le point de départ nécessaire de l'intelligence humaine; la troisième, son état fixe et définitif; la seconde est uniquement destinée à servir de transition."[20]
Nothing can be more precise than these statements, which may be put into the following propositions:—
(a) The human intellect is subjected to the law by an invariable necessity, which is demonstrable, à priori, from the nature and constitution of the intellect; while, as a matter of historical fact, the human intellect has been subjected to the law.