Conclusion. Perfection of the Positivist ideal
But the time when Positivism can be brought into direct contact with these preliminary phases is far distant, and we need not wait for it. The features of the system stand out already with sufficient clearness to enable us to begin at once the work of mental and social renovation for which our revolutionary predecessors so energetically prepared the way. They however were blinded to the Future by their hatred of the Past. With us, on the contrary, social sympathy rests upon the historical spirit, and at the same time strengthens it. Solidarity with our contemporaries is not enough for us, unless we combine it with the sense of Continuity with former times; and while we press on toward the Future, we lean upon the Past, every phase of which our religion holds in honour. So far from the energy of our progressive movement being hampered by such feelings, it is only by doing full justice to the Past, as no system but ours can do consistently, that we can obtain perfect emancipation of thought; because we are thus saved from the necessity of makingthe slightest actual concession to systems which we regard as obsolete. Understanding their nature and their purpose better than the sectaries who still empirically adhere to them, we can see that each was in its time necessary as a preparatory step towards the final system, in which all their partial and imperfect services will be combined.
Comparing it especially with the last synthesis by which the Western family of nations has been directed, it is clear even from the indications given in this prefatory work, that the new synthesis is more real, more comprehensive, and more stable. All that we find to admire in the mediaeval system is developed and matured in Positivism. It is the only system which can induce the intellect to accept its due position of subordination to the heart. We recognize the piety and chivalry of our ancestors, who made a noble application of the best doctrine that was possible in their time. We believe that were they living now, they would be found in our ranks. They would acknowledge the decay of their provisional phase of thought, and would see that in its present degenerate state it is only a symbol of reaction, and a source of discord.
And now that the doctrine has been shown to rest on a central principle, a principle which appeals alike to instinct and to reason, we may carry our comparison a step further, and convince all clear-seeing and honest minds that it is as superior to former systems in its influence over the emotions and the imagination, as it is from the practical and intellectual aspect. Under it, Life, whether private or public, becomes in a still higher sense than under Polytheism, a continuous act of worship performed under the inspiration of universal Love. All our thoughts, feelings, and actions flow spontaneously to a common centre in Humanity,our Supreme Being; a Being who is real, accessible, and sympathetic, because she is of the same nature as her worshippers, though far superior to any one of them. The very conception of Humanity is a condensation of the whole mental and social history of man. For it implies the irrevocable extinction of theology and of war; both of which are incompatible with uniformity of belief and with co-operation of all the energies of the race. The spontaneous morality of the emotions is restored to its due place; and Philosophy, Poetry, and Polity are thereby regenerated. Each is placed in its due relation to the others, and is consecrated to the study, the praise, and the service of Humanity, the most relative and the most perfectible of all beings. Science passes from the analytic to the synthetic state, being entrusted with the high mission of founding an objective basis for man’s action on the laws of the external world and of man’s nature; a basis which is indispensable to control the oscillation of our opinions, the versatility of our feelings, and the instability of our purposes. Poetry assumes at last its true social function, and will henceforth be preferred to all other studies. By idealizing Humanity under every aspect, it enables us to give fit expression to the gratitude we owe to her, both publicly and as individuals; and thus it becomes a source of the highest spiritual benefit.
But amidst the pleasures that spring from the study and the praise of Humanity, it must be remembered that Positivism is characterized always by reality and utility, and admits of no degeneration into asceticism or quietism. The Love by which it is inspired is no passive principle; while stimulating Reason and Imagination, it does so only to give a higher direction to our practical activity. It was in practical life thatthe Positive spirit first arose, extending thence to the sphere of thought, and ultimately to the moral sphere. The grand object of human existence is the constant improvement of the natural Order that surrounds us: of our material condition first; subsequently of our physical, intellectual, and moral nature. And the highest of these objects is moral progress, whether in the individual, in the family, or in society. It is on this that human happiness, whether in private or public life, principally depends. Political art, then, when subordinated to morality, becomes the most essential of all arts. It consists in concentration of all human effort upon the service of Humanity in accordance with the natural laws which regulate her existence.
The great merit of ancient systems of polity, of the Roman system especially, was that precedence was always given to public interests. Every citizen co-operated in the manner and degree suited to those early times. But there were no means of providing proper regulation for domestic life. In the Middle Ages, when Catholicism attempted to form a complete system of morality, private life was made the principal object. All our affections were subjected to a most beneficial course of discipline, in which the inmost springs of vice and virtue were reached. But owing to the inadequacy of the doctrines on which the system rested, the solution of the problem was incoherent. The method by which Catholicism controlled the selfish propensities was one which turned men away from public life, and concentrated them on interests which were at once chimerical and personal. The immediate value of this great effort was, that it brought about for the first time a separation between moral and political power, which in the systems of antiquity had always beenconfounded. But the separation was due rather to the force of circumstances than to any conscious efforts; and it could not be fully carried out, because it was incompatible with the spirit of the Catholic doctrine and with the military character of society. Woman sympathized with Catholicism, but the people never supported it with enthusiasm, and it soon sank under the encroachments of the temporal power, and the degeneracy of the priesthood.
Positivism is the only system which can renew this premature effort and bring it to a satisfactory issue. Combining the spirit of antiquity with that of Catholic Feudalism, it proposes to carry out the political programme put forward by the Convention.
Positive religion brings before us in a definite shape the noblest of human problems, the permanent preponderance of Social feeling over Self-love. As far as the exceeding imperfection of our nature enables us to solve it, it would be solved by calling our home affections into continuous action; affections which stand half-way between self-love and universal sympathy. In order to consolidate and develop this solution, Positivism lays down the philosophical and social principle of separation of theoretical from practical power. Theoretical power is consultative; it directs education, and supplies general principles. Practical power directs action by special and imperative rules. All the elements of society that are excluded from political government become guarantees for the preservation of this arrangement. The priests of Humanity, who are the systematic organs of the moderating power, will always find themselves supported, in their attempts to modify the governing power, by women and by the people. But to be so supported, they must be men who, in additionto the intellectual power necessary for their mission, have the moral qualities which are yet more necessary; who combine, that is, the tenderness of women with the energy of the people. The first guarantee for the possession of such qualities is the sacrifice of political authority and even of wealth. Then we may at least hope to see the new religion taking the place of the old, because it will fulfil in a more perfect way the mental and social purposes for which the old religion existed. Monotheism will lapse like Polytheism and Fetichism, into the domain of history; and will, like them, be incorporated into the system of universal commemoration, in which Humanity will render due homage to all her predecessors.
Corruption of Monotheism
It is not, then, merely on the ground of speculative truth that Positivists would urge all those who are still halting between two opinions, to choose between the absolute and the relative, between the fruitless search for Causes and the solid study of Laws, between submission to arbitrary Wills and submission to demonstrable Necessities. It is for Feeling still more than for Reason to make the decision; for upon it depends the establishment of a higher form of social life.
Monotheism in Western Europe is now as obsolete and as injurious as Polytheism was fifteen centuries ago. The discipline in which its moral value principally consisted has long since decayed; and consequently the sole effect of its doctrine, which has been so extravagantly praised, is to degrade the affections by unlimited desires, and to weaken the character by servile terrors. It supplied no field for the Imagination, and forced it back upon Polytheism and Fetichism, which, under Theology, form the only possible foundation for poetry. The pursuits of practicallife were never sincerely promoted by it, and they advanced only by evading or resisting its influence. The noblest of all practical pursuits, that of social regeneration, is at the present time in direct opposition to it. For by its vague notion of Providence, it prevents men from forming a true conception of Law, a conception necessary for true prevision, on which all wise intervention must be based.
Sincere believers in Christianity will soon cease to interfere with the management of a world, where they profess themselves to be pilgrims and strangers. The new Supreme Being is no less jealous than the old, and will not accept the servants of two masters. But the truth is, that the more zealous theological partisans, whether royalists, or aristocrats, or democrats, have now for a long time been insincere. God to them is but the nominal chief of a hypocritical conspiracy, a conspiracy which is even more contemptible than it is odious. Their object is to keep the people from all great social improvements by assuring them that they will find compensation for their miseries in an imaginary future life. The doctrine is already falling into discredit among the working classes everywhere throughout the West, especially in Paris. All theological tendencies, whether Catholic, Protestant, or Deist, really serve to prolong and aggravate our moral anarchy, because they hinder the diffusion of that social sympathy and breadth of view, without which we can never attain fixity of principle and regularity of life. Every subversive scheme now afloat has either originated in Monotheism or has received its sanction. Even Catholicism has lost its power of controlling revolutionary extravagance in some of its own most distinguished members.
It is for the sake of Order therefore, even morethan of Progress, that we call on all those who desire to rise above their present disastrous state of oscillation in feeling and opinion, to make a distinct choice between Positivism and Theology. For there are now but two camps: the camp of reaction and anarchy, which acknowledges more or less distinctly the direction of God: the camp of construction and progress, which is wholly devoted to Humanity.
The Being upon whom all our thoughts are concentrated is one whose existence is undoubted. We recognize that existence not in the Present only, but in the Past, and even in the Future: and we find it always subject to one fundamental Law, by which we are enabled to conceive of it as a whole. Placing our highest happiness in universal Love, we live, as far as it is possible, for others; and this in public life as well as in private; for the two are closely linked together in our religion; a religion clothed in all the beauty of Art, and yet never inconsistent with Science. After having thus exercised our powers to the full, and having given a charm and sacredness to our temporary life, we shall at last be for ever incorporated into the Supreme Being, of whose life all noble natures are necessarily partakers. It is only through the workers of Humanity that we can feel the inward reality and inexpressible sweetness of this incorporation. It is unknown to those who being still involved in theological belief, have not been able to form a clear conception of the Future, and have never experienced the feeling of pure self-sacrifice.
THE END
Butler & Tanner, The Selwood Printing Works, Frome, and London.