Introduction; Chapter I.
Account Of The Aim Of This Work (and)
View Of The Nature And Importance Of The Positive Philosophy.
A GENERAL statement of any system of philosophy may be either a sketch of a doctrine to be established, or a summary of a doctrine already established. If greater value belongs to the last, the first is still important, as characterizing from its origin the. subject to be treated. In a case like the present, where the proposed study is vast and hitherto indeterminate, it is especially important that the field of research should be marked out with all possible accuracy. For this purpose, I will glance at the considerations which have originated this work, and which will be fully elaborated in the course of it.
In order to understand the true value and character of the Positive Philosophy, we must take a brief general view of the progressive course of the human-mind, regarded as a whole; for no conception can be understood otherwise than through its history.
From the study of the development of human intelligence, in all directions, and through all times, the discovery arises of a great fundamental law, to which it is necessarily subject, and which has a solid foundation of proof, both in the facts of our organization and in our historical experience. The law is this:--that each of our leading conceptions each branch of our knowledge--passes successively through three different theoretical conditions:: the Theological, or fictitious; the Metaphysical, or abstract; and the Scientific, or positive. In other words, the human mind, by its nature, employs in its progress three methods of philosophizing, the character of which is essentially different, and even radically opposed: viz., the theological method, the metaphysical, and the positive. Hence arise three philosophies, or general systems of conceptions on the aggregate of phenomena,  each of which excludes the others. The first is the necessary point of departure of the human understanding; and the third is its fixed and definite state. The second is merely a state of transition.
In the theological state, the human mind, seeking the essential nature of beings. the first and final causes (the origin and purpose) of all effects--in short, Absolute knowledge--supposes all phenomena to be produced by the immediate action of supernatural beings.
In the metaphysical state, which is only a modification of the first, the mind supposes, instead of supernatural beings, abstract forces, veritable entities (that is, personified abstractions) inherent in all beings, and capable of producing all phenomena. What is called the explanation of phenomena is, in this stage, a mere reference of each to its proper entity.
In the final, the positive state, the mind has given over the vain search after Absolute notions, the origin and destination of the universe, and the causes of phenomena, and applies itself to the study of their laws--that is, their invariable relations of succession and resemblance. Reasoning and observation, duly combined, are the means of this knowledge. What is now understood when we speak of an explanation of facts is simply the establishment of a connection between single phenomena and some general facts, the number of which continually diminishes with the progress of science.
The Theological system arrived at the highest perfection of which it is capable when it substituted the providential action of a single Being for the varied operations of the numerous divinities which had been before imagined. In the same way, in the last stage of the Metaphysical system, men substitute one great entity (Nature) as the cause of all phenomena, instead of the multitude of entities at first supposed. In the same way, again, the ultimate perfection of the Positive system would be (if such perfection could be hoped for) to represent all phenomena as particular aspects of a single general fact--such as Gravitation, for instance.
The importance of the working of this general law will be established hereafter. At present, it must suffice to point out some of the grounds of it.
There is no science which, having attained the positive stage, does not bear marks of having passed through the others. Some time since it was (whatever it might be) composed, as we can now perceive, of metaphysical abstractions; and, further back in the course of time, it took its form from theological conceptions. Actual We shall have only too much occasion to see. as we proceed. that our most advanced sciences still bear very evident marks of the two earlier periods through which they have passed.
The progress of the individual mind is not only an illustration,  but an indirect evidence of that of the general mind. The point of departure of the individual and of the race being the same, the phases of the mind of a man correspond to the epochs of the mind of the race. Now, each of us is aware, if he looks back upon his own history, that he was a theologian in his childhood, a metaphysician in his youth, and a natural philosopher in his manhood. All men who are up to their age can verify this for themselves.
Besides the observation of facts, we have theoretical reasons in support of this law.
The most important of these reasons arises from the necessity that always exists for some theory to which to refer our facts, combined with the clear impossibility that, at the outset of human knowledge, men could have formed theories out of the observation of facts. All good intellects have repeated, since Bacon's time, that there can be no real knowledge but that which is based on observed facts. This is incontestable, in our present advanced stage; but, if we look back to the primitive stage of human knowledge, we shall see that it must have been otherwise then. If it is true that every theory must be based upon observed facts, it is equally true that facts can not be observed without the guidance of some theory. Without such guidance, our facts would be desultory and fruitless; we could not retain them: for the most part we could not even perceive them.
Thus, between the necessity of observing facts in order to form a theory, and having a theory in order to observe facts, the human mind would have been entangled in a vicious circle, but for the natural opening afforded by Theological conceptions. This is the fundamental reason for the theological character of the primitive philosophy. This necessity is confirmed by the perfect suitability of the theological philosophy to the earliest researches of the human mind. It is remarkable that the most inaccessible questions --those of the nature of beings, and the origin and purpose of phenomena--should be the first to occur in a primitive state, while those which are really within our reach are regarded as almost unworthy of serious study. The reason is evident enough:--that experience alone can teach us the measure of our powers; and if men had not begun by an exaggerated estimate of what they can do, they would never have done all that they are capable of. Our organization requires this. At such a period there could have been no reception of a positive philosophy, whose function is to discover the laws of phenomena, and whose leading characteristic it is to regard as interdicted to human reason those sublime mysteries which theology explains, even to their minutes" details, with the most attractive facility. It is just so under a practical view of the nature of the researches with which men first occupied themselves. Such inquiries offered the powerful charm of unlimited empire over the external world--a world destined wholly for our use, and involved in every way with our existence. The theological philosophy presenting this view, administered exactly the stimulus  necessary to incite the human mind to the irksome labor without which it could make no progress. We can now scarcely conceive of such a state of things, our reason having become sufficiently mature to enter upon laborious scientific researches, without needing any such stimulus as wrought upon the imaginations of astrologers and alchemists. We have motive enough in the hope of discovering the laws of phenomena, with a view to the confirmation or rejection of a theory. But it could not be so in the earliest days; and it is to the chimeras of astrology and alchemy that we owe the long series of observations and experiments on which our positive science is based. Kepler felt this on behalf of astronomy, and Berthollet on behalf of chemistry. Thus was a spontaneous philosophy, the theological, the only possible beginning, method, and provisional system, out of which the Positive philosophy could grow. It is easy, after this, to perceive how Metaphysical methods and doctrines must have afforded the means of transition from the one to the other.
The human understanding, slow in its advance, could not step at once from the theological into the positive philosophy. The two are so radically opposed, that an intermediate system of conceptions has been necessary to render the transition possible. It is only in doing this, that metaphysical conceptions have any utility whatever. In contemplating phenomena, men substitute for supernatural direction a corresponding entity. This entity may have been supposed to be derived from the supernatural action: but it is more easily lost sight of, leaving attention free from the facts themselves, till, at length, metaphysical agents have ceased to be anything more than the abstract names of phenomena. It is not easy to say by what other process than this our minds could-have passed from supernatural considerations to natural; from the theological system to the positive.
The law of human development being thus established, let consider what is the proper nature of the Positive Philosophy.
As we have seen, the first characteristic of the Positive Philosophy is that it regards all phenomena as subjected to invariable natural Laws. Our business is--seeing how vain is any research into what are called Causes, whether first or final,--to pursue an accurate discovery of these Laws, with a view to reducing them to the smallest possible number. By speculating upon causes, we could solve no difficulty about origin and purpose. Our real business is to analyse accurately the circumstances of phenomena, and to connect them by the natural relations of succession and resemblance The best illustration of this is in the case of the doctrine of Gravitation. We say that the general phenomena of the universe are explained by it, because it connects under one head the whole immense variety of astronomical facts; exhibiting the constant tendency of atoms toward each other in direct proportion to their masses, and in inverse proportion to the squares of their distance; while the general fact itself is a mere extension  of one which is perfectly familiar to us, and which we therefore say that we know;-the weight of bodies on the surface of the earth. As to what weight and attraction are, we have nothing to do with that, for it is not a matter of knowledge at all. Theologians and metaphysicians may imagine and refine about such questions; but positive philosophy rejects them. When any attempt has been made to explain them, it has ended only in saying that attraction is universal weight, and that weight is terrestrial attraction: that is, that the two orders of phenomena are identical; which is the point from which the question set out. Again, M. Fourier, in his fine series of researches on Heat, has given us all the most important and precise laws of the phenomena of heat, and many large and new truths, without once inquiring into its nature, as his predecessors had done when they disputed about calorific matter and the action of a universal ether. In treating his subject in the Positive method, he finds inexhaustible material for all his activity of research, without betaking himself to insoluble questions.
Before ascertaining the stage which the Positive Philosophy has reached, we must bear in mind that the i different kinds of our knowledge have passed through the three stages of progress at different rates, and have not therefore arrived at the same time. The rate of advance depends on the nature of the knowledge in question, so distinctly that, as we shall see hereafter, this consideration constitutes an accessary to the fundamental law of progress. Any kind of knowledge reaches the positive stage early in proportion to its generality, simplicity, and independence of other departments. Astronomical science, which is above all made up of facts that are general, simple, and independent of other sciences, arrived first; then terrestrial Physics; then Chemistry; and, at length, Physiology.
It is difficult to assign any precise date to this revolution in science. It may be said, like everything else, to have been always going on; and especially since the labors of Aristotle and the school of Alexandria; and then from the introduction of natural science into the West of Europe by the Arabs. But, if we must fix upon some marked period, to serve as a rallying point, it must be that,--about two centuries ago,--when the human mind was astir under the precepts of Bacon, the conceptions of Descartes, and the discoveries of Galileo. Then it was that the spirit of the Positive philosophy rose up in opposition to that of the superstitious and scholastic systems which had hitherto obscured the true character of all science. Since that date, the progress of the Positive philosophy, and the decline of the other two, have been so marked that no rational mind now doubts that the revolution is destined to go on to its completion,--every branch of knowledge being, sooner or later, brought within the operation of Positive philosophy. This is not yet the case. Some are still lying outside: and not till they are brought in will the Positive philosophy possess  that character of universality which is necessary to its definitive constitution.
In mentioning just now the four principal categories of phenomena,--astronomical, physical, chemical, and physiological,--there was an omission which will have been noticed. Nothing was said New department of Positive philosophy of Social phenomena. Though involved with the physiological, Social phenomena demand a distinct classification, both on account of their importance and of their difficulty. They arc the most individual, the most complicated, the most dependent on all others; and therefore they must be the latest,--even if they had no special obstacle to encounter. This branch of science has not hitherto entered into the domain of Positive philosophy. Theological and metaphysical methods, exploded in other departments, arc as yet exclusively applied, both in the way of inquiry and discussion, in all treatment of Social subjects, though the best minds are heartily weary of eternal disputes about divine right and the sovcreignity of the people. This is the great, while it is evidently the only gap which has to be filled, to constitute, solid and entire, the Positivc Philosophy. Now that the human mind has grasped celestial and terrestrial physics,-- mechanical and chemical; organic physics, both vegetable and animal,--there romaine one science, to fill up the series of sciences of observation,--Social physics. This is what men have now most need of: and this it is the principal aim of the present work to establish.
It would be absurd to pretend to offer this new science at once in a complete state. Others, less new. are in very unequal conditions of forwardness. But the same character of positivity which is impressed on all the others will be shown to belong to this. This once done, the philosophical system of the moderns will be in fact complete, as there will then be no phenomenon which does not naturally enter into some one of the five great categories. All our fundamental conceptions having become homogeneous, the Positive state will be fully established. It can never again change its character, though it will be for ever in course of development by additions of new knowledge. Having acquired the character of universality which has hitherto been the only advantage resting with the two preceding systems, it will supersede them by its natural superiority, and leave to them only an historical existence.