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 POSITIVE POLITY
 
 I.OXDOS : PRISTKD ItY 
 
 SrOTTtSWOODK AND CO., NEW-STlti:KT SQIAUE 
 ASU PAUHAMKST BTUEliT
 
 SYSTEM 
 
 OF 
 
 POSITIVE POLITY 
 
 BY 
 
 AUGUSTE COMTE 
 
 AUTHOR OF 'system OF POSITIVE PUILOSOPUY' 
 
 SECOND VOLUME 
 
 COXTAIXINU 
 
 SOCIAL STATICS, OR THE ABSTRACT THEORY OF HUMAN ORDER 
 
 LONDON 
 
 LONGMANS, GEEEK AND CO. 
 
 1875 
 
 All I'iijhls rfserveil
 
 REPUBLIC OF THE WEST. 
 
 Order aud Progress — Live for others. 
 
 SYSTEM OF POSITIVE POLITY, 
 
 OE 
 
 TEEATISE ON SOCIOLOGY, 
 
 Institutmo' the Religion of HUMANITY; 
 
 By Auguste COMTE, 
 
 Author of ' System of Positive rhilosophy.' 
 
 The principle, Love ; 
 
 The basis, Order, 
 The end, Progress. 
 
 SECOND VOLUME, 
 
 Containing SOCIAL STATICS, OE THE ABSTEACT THBOEY OF HUMAN ORDEE 
 
 PARIS 
 CAEILIAN-GOEURY and V^R DALMONT 
 
 &c. &c. 
 
 May 1852. 
 
 Sixty-fourth year of tlip ç;rcat revolution. 
 
 /;C.k. J.. .J
 
 t)5 
 
 NOTICE. 
 
 This \olumc was published by the Author in May 
 1852. 
 
 It has been translated by Frederic Harrison, M.A., 
 of Lincoln's Inn. 
 
 The Marginal notes, references, and the Table of 
 Contents have been added by the Translator. 
 
 The references to the ' Philosophie Positive ' are to 
 the second edition of the original.
 
 PEEFACE. 
 
 In submitting this volume to the reader, I shall only express 
 the hope that it may meet with such serious and sustained 
 attention as befits a subject so important and so difficult. In 
 this epoch of transition, there can be but few who come to the 
 study of Sociology with a previous training in the entire series 
 of the other sciences ; but every reader is bound, at least, to 
 bring to it the same dispositions and habits which are recog- 
 nised as indispensable for the study of less complex sciences. 
 They who have not acquired this point of view would be wise 
 to avoid speculations about society, so that these transcendental 
 problems may be left to the few, who will eventually make 
 public the fruits of their laboiu^. It may be the more neces- 
 sary to remind the reader of this duty, inasmuch as this volume 
 is taken up with the most abstract theories of the most difficult 
 of all sciences. 
 
 Although these volumes are published separately, they can 
 hardly be understood without reference to each other. It is 
 quite impossible to follow this second voliune, without pre- 
 viously mastering the leading doctrines elaborated in the first. 
 And the ideas which this volume presents can only be judged
 
 X PEEFACE. 
 
 by tlie light of the liistorical illustrations of them contained in 
 the third, and the practical application of them contained in 
 the fourth volume. 
 
 Note. — The remainder of the preface in the original, relating not to the sub- 
 ject of the present volume, hut to the life and work of the author, lias been 
 omitted in the hope that the various biographical pieces may be hereafter col- 
 lected.— Tu.
 
 CONTENTS 
 
 OF 
 
 THE SECOND VOLUME. 
 
 SOCIAL STATICS, OB THE ABSTRACT THEORY OF 
 HUMAN ORDER. 
 
 GENERAL INTEODUCTION. 
 
 Sociology must be separated into (1) Statics, or the Study of Order, and (2) 
 
 Dynamics, or the Study of Progress . . . . . 
 
 In accordance with the laws of Positive Philosophy . . . . 
 
 But Statics and Dynamics, Order and Progress, are in intimate harmony 
 In the ' Positive Philosophy ' Dynamics were principally of importance 
 The subject of this volume will be Statics, or the Laws of Order, regarded 
 
 as the source of all Development . . . . . 
 
 Statics, considered in this volume, prepare the way for the history of the 
 
 Past in the next, and for the picture of the Future in the concluding, 
 
 volume ..... 
 Chap. I. gives the general theory of Religion 
 Chap. IL, that of the material Problem of Human 
 
 Property. 
 Chap. III., the theory of the Family . 
 Chap. IV., the theory of Language 
 Chap, v., the theory of Social Organisation 
 Chap. VI., the theory of Social Existence 
 Chap. VIL, the Limits of Social Variation 
 Conclusion of Vol. IL 
 
 Life and the theory of 
 
 CHAPTER I. 
 
 THE GENERAL THEORY OF RELIGION ; OR THE POSITIVE THEORY 
 OP HUMAN UNITY. 
 
 The ultimate form of Religion must rest on demonstration . 
 
 Meaning of term J! dig ion ....... 
 
 Beligion is the full harmony of Life in all its elements 
 
 And is therefore one, not manv ......
 
 xii CONTENTS OF 
 
 I. The Functions of Beligion, iip. 8-11. 
 
 PAOE 
 
 Its function is (1) to regulate individual life, and (2) to combine collective lives 8 
 In Man, the individual and the social life are naturally homogeneous . 9 
 
 Intellectually, that which can regulate the phases of one mind, can combine 
 
 the ideas of many minds ....••" 
 
 Morally, unity in the individual is only secured by the ascendency of a social 
 
 instinct over the personal instincts . . . • .10 
 
 Practically, also, individual unity is dependent on social . . .10 
 
 In its full form, Eeligion must coordinate individual and social life . 10 
 
 II. Conditions of Beligion, pp. V\.-\.7. 
 
 Eeligion implies an objective or intellectual, and a subjective or moral, base 
 
 of unity .....••• 
 A moral base of unity is insuiïicient ..... 
 Our moral nature would be dissipated in aimless effort, if not subjected to 
 external reality ...... 
 
 1. Intellectual condition ..... 
 Unity, individual or social, requires subjection to an external Power ; for 
 
 every organism depends for its life on its environment 
 
 2. Moral conditions ...... 
 
 The conditions of moral unity are more important and mçre difficult to reach 
 
 than those of intellectual unity ..... 
 Moral unity requires freedom for the life within, as well as the sense of Power 
 
 over the life Mithout ...... 
 
 It maintains harmony with the intellectual unity through the spirit of vene^ 
 
 ration ........ 
 
 Gall was right in making veneration the seat of religion, wrong in regarding 
 
 it as the sole seat ...... 
 
 Religion is the combination of Love with Belief 
 
 It binds the nature of man within, and connects it with the Power without 
 
 Man grows more and more religious ..... 
 
 11 
 11 
 
 11 
 12 
 
 12 
 12 
 
 13 
 
 13 
 
 14 
 
 15 
 16 
 16 
 17 
 
 III. TJie Elements of Beligion, i^p. 17-20. 
 
 The constituent parts of Religion are : — . . . . .17 
 
 1. A dogma, or intellectual part . , . . . .17 
 The intellectual part of Religion is single, the moral is double . . IS 
 The moral part of Religion deals with feelings as well as acts, hence 
 
 2. Worship, and . . . . . . . .18 
 
 3. Government ........ 18 
 
 Thus the elements of Religion are three : Doctrine, Worship, and Government 19 
 
 Normal Type of Umty, pp. 20-22. 
 
 The chief task is to ascertain the character of human Unity . . .20 
 
 And this must be accompanied by the history of its gradual realisation . 20 
 This sketch of the type, and of the history of Unity will not interfere with 
 
 the subjects of the two following volumes . . . .20 
 
 In this work each element of society will be treated separately . .21 
 
 This method illustrates the contrast between abstract and concrete . .21 
 
 Special purpose of this chapter . . . . . .22
 
 THE SECOND VOLUME. 
 
 xui 
 
 Intellectual and Practical Basis of Unity, pp. 22-41. 
 
 The highest type of Synthesis principally concerned with the basis of Religion 
 
 Belief is affected by the Outer world directly ; affection indirectly . 
 
 Moral Progress is determined by the variations in thought and activity 
 
 The Unity of man within can only arise by submission to an Order without 
 
 Analysis of Laws of the External World 
 
 Eoth intellect and activity need external limitation . 
 
 Hypothesis of an unintelligible solar system . 
 
 External limitation is still more necessary for moral life 
 
 An immutable Order is the basis of Religion 
 
 This external Order is really objective 
 
 But our intellect reacts on our conception of it 
 
 Our conception of Nature is neither purely subjective, nor purely objective 
 
 Objectively considered, our laws of Nature are only approximative . 
 
 In all conceptions of laws of Nature there remains some subjective element 
 
 The Order of Nature could only be understood by successive stages . 
 
 Moral, physical, and intellectual laws .... 
 
 1. Moral laws come first in time, but intellectual laws come first in 
 
 importance ..... 
 
 2. Intellectual laws can only be learned from society, and are therefore 
 
 tlie latest ...... 
 
 The religious effect of these laws results from their interdependence 
 The idea of variation is just as necessary as that of Law 
 Reaction between Life and Nature .... 
 
 Progress implies the presence of Life 
 
 Variability is as essential as Fixity to our notion of Nature . 
 Variability increases with the higher scale of Life 
 Religious value of law of Variability. 
 
 1. As to Thought. The great difficulty is to reconcile regularity with 
 
 movement ....... 
 
 Law is permanence within variation ..... 
 
 Limits of Variation must be determined .... 
 
 2. As to action. Variability is of still more importance to Acti^-ity 
 Activity ennobles our submission to a fixed Order 
 Religious value of activity ...... 
 
 3. Emotional influence of Variability of Nature . 
 It stimulates the tendency to joint action .... 
 We must reconcile Stability and Movement .... 
 
 PAGE 
 
 22 
 22 
 23 
 24 
 25 
 25 
 26 
 26 
 27 
 27 
 28 
 29 
 29 
 30 
 31 
 31 
 
 31 
 
 32 
 33 
 33 
 34 
 35 
 35 
 36 
 36 
 
 37 
 37 
 38 
 38 
 39 
 40 
 40 
 40 
 41 
 
 Moral Basis of Unity, pp. 41-53. 
 
 Relation of Doctrine with Emotion .... 
 
 Belief does not directly form Affection, but it indirectly fosters it 
 
 Scientific truth inspires a sense of gratitude . 
 
 The more so, by its objective character 
 
 It recalls to us its true author. Humanity 
 
 But there must be a more direct appeal to the emotions 
 
 There must be a union of Faith with Love . 
 
 Only to be satisfied by a Being like, but superior to, man 
 
 42 
 43 
 43 
 44 
 45 
 45 
 46 
 46
 
 xiv CONTENTS OF 
 
 Unequal Progress of moral and intellectual conditions of Unity 
 
 The individual feels the power exerted over him by Humanity 
 
 But this power is only felt in full through the medium of society 
 
 In the Scale of Nature, each order is affected mainly by that next below it 
 
 Sociology is thus a condensation of all Science 
 
 The conception of Humanity satisfies all the conditions of Religion . 
 
 It furnishes the Supreme Power towards which human life is directed 
 
 Analysis of Humanity, pp. 53-58. 
 
 Humanity is a Being itself composed of separable beings 
 The subjective life after death is the period of true incorporation with Hu 
 manity ........ 
 
 The subjective life is the more dominant .... 
 
 Humanity represents the sum of positive truili 
 
 Is it capable of personal representation ?.. . . 
 
 Every worthy individual is in a sense a representative of Humanity . 
 
 Women, in a special sense, represent Humanity to men 
 
 The Mother, the Wife, and the Daughter .... 
 
 The correlations of Love, Order, Progress .... 
 
 PAOK 
 
 47 
 48 
 49 
 00 
 50 
 51 
 62 
 
 53 
 
 54 
 54 
 55 
 56 
 56 
 56 
 57 
 57 
 
 Object of Religion of Humanity, pp. 58-66. 
 
 Tliis Object must be both individual and social Unity . . .58 
 
 Humanity, as the centre of Unity, harmonises (1) Affection, (2) Intellect, 
 
 and (3) Activity ........ 58 
 
 And it also strengthens each subordinate element of our nature . . 59 
 
 1. Morally, it restrains without suppressing the lower instincts . . 59 
 Indeed, it ennobles them . . . . . , .59 
 
 2. Intellectually, it expands the power of speculation, especially in the 
 
 sphere of Art . . . . , . .60 
 
 3. Practically, it disciplines the activity, referring every action to a 
 
 common end . . . . . . , .61 
 
 The conditions of personal Unity and of individual happiness are Love, Faith, 
 
 Hope ......... 62 
 
 Condition of Social Unity, common work to one end . . . .62 
 
 All active associations tend to become religious if sufficiently wide . . 64 
 
 The Religion of Humanity sanctifies, and does not suppress, individual Free- 
 dom ......... 65 
 
 TJie Constituent Parts of this Religion, pp. 66-70. 
 
 In the Religion of Humanity, Doctrine, Worsliip, and Discipline coincide in 
 
 one work ......... 66 
 
 1. The Doctrine, thus supported by Worship and Discipline, is most 
 
 favourable to intellectual Progress . . . . . ' 66 
 
 2. The Worship calls out all the faculties by Prayer. To pray is to 
 
 love, to think, and to act, in one . . . . .67 
 
 3. The Discipline embraces the whole sphere of Life, securing and ex- 
 
 tending the range of tlie Moral Law . . . .68
 
 THE SECOND VOLUME. XV 
 
 Theory of the History of Religion, fp. 70-119. 
 
 PAGi3 
 
 The evolution of true Religion must have been gradual and protracted . 70 
 
 Belief must be constructed objectively, from the World without ; and there- 
 fore slowly . . . . . . . .70 
 
 The objective method itself is incompetent to construct a Synthesis . .71 
 
 The natural and primitive Synthesis is subjective, searching for Causes . 71 
 Gradually, the objective and the subjective methods are combined . . 72 
 
 The primitive Synthesis, or Fictitious, like the final Synthesis, or Positivism, 
 
 rests on the Human Type . . . . . . T2 
 
 Gradual Evolution was necessary also, from the social point of view . 73 
 
 Industry had to develop under the system of War ; as Positi^-ism, under the 
 
 system of Fiction . . . . . . .73 
 
 The Absolute system of Religion and the civilisation of War have a natural 
 
 affinity ......... 74 
 
 Phases of the earlier Religion . . . . . .74 
 
 I. Fetichisni; pp. 74-76. 
 
 In the first stage, the supposed human will in objects resides in the thing ; 
 
 in the second it resides in the God who directs it . . .74 
 
 Fetichism is the early and natural form of Absolute Religion . . 75 
 
 And is, in some respects, superior to Theologism . . . .7^ 
 
 Fetichism had much moral power, but only in private Life . . .76 
 
 II. Theologism, pp. 76-112. 
 
 Polytheism introduced new power, by extending its sphere to Society . 76 
 
 Theologism regularly extended thought to things social . . .77 
 
 Political uses of Theologism. Conquest and Slavery . . .77 
 
 It formed a Regency during the minority of Relative Religion . , 77 
 
 Fetichism led the way for Religion, and opened the Subjective Method . 78 
 
 Theologism, however, took the great step by instituting the Priesthood . 79 
 
 Theologism is (1) Polytheistic, (2) Monotheistic . . . .80 
 
 (A) Polytheism, pp. 80-89. 
 
 The principal work of Polytheism was to cultivate the Imagination , , 80 
 
 Intellectually, it founded the Objective Method, as Fetichism founded the 
 
 Subjective . . . . . . . .80 
 
 Socially it is marked (1) by Union of Temporal and Spiritual Power, and (2) 
 
 by Slavery ........ 81 
 
 Polytheism was divided into («) the Priestly, {h) the Warrior types . .81 
 
 The earliest form is Theocracy, with Caste . . . . .81 
 
 The later form is warlike, offensive or defensive . . . .81 
 
 Greek, or intellectual, form of Military Polytheism . . . .82 
 
 It instituted the Logic of Images . . . . . .82 
 
 Also commenced Abstract Science, in Mathematics . . . .83 
 
 The Metaphysical spirit had also an important influence on Thought . 83 
 
 Roman, or Social form of Polytheism . . . . .84 
 
 Rome, by incorporating nations, checked War, and founded Industry . 84 
 
 The Roman system of incorporation required a high standard of social activity 84 
 And also, a severe type of personal discipline . . . .85 
 
 VOL. II. a
 
 xvi CONTENTS OF 
 
 PAGE 
 
 The increasing moral value of the three forms of Polytheism is shown in their 
 
 estimate of women . . . . . . .86 
 
 Theocracy is the Lest type of the Theological era . . . .87 
 
 The last stage of Polytheism was a premature anticipation of the Final State 87 
 Theologism could not dispense with the stage of Monotheism . . 88 
 
 Although intellectually, a modified Polytheism may be made more efifective . 88 
 Polytheistic races might now be trained to pass naturally into Positivism . 88 
 
 (B) Monotheism, pp. 89-112. 
 
 Monotheism, on the whole, was an indispensable form of Theology . 
 Monotheism popularised the Logic of Signs .... 
 
 Moral value of Monotheism ...... 
 
 Speculation and Action had been cultivated under Polytheism : Feeling was 
 neglected ....... 
 
 A systematic Morality was supplied by the Middle Age 
 Monotheism was essential to restore the condition of society. 
 The Monotheistic system concentrated its efiForts on Future Life 
 And this required a basis of Eevelation .... 
 
 And, in Catholicism, led to the separation of Spiritual from Temporal Power 
 This separation arose naturally from the moral condition of the Polytheistic 
 world ........ 
 
 It forms the key of the whole Doctrine and Polity of Catholicism . 
 Moral value of doctrine of the Incarnation .... 
 
 The new system of Defence seconded the movement . 
 
 And the Barbarian invaders adopted it ... . 
 
 ■^ Feudalism gave its main social character to the Middle Age 
 
 -Mediaeval Life exhibits a strict combination of Catholicism and Feudalism 
 Double system of Defence ...... 
 
 1. Against European nomads ..... 
 
 2. Against Mahometan conquest ..... 
 — -The Catholic-Feudal Period foreshadowed the final System of Society 
 
 Developed the Logic of Signs ...... 
 
 Catholicism was originally fjivourable to the growth of Positive Thought 
 The Moral aspect of the Doctrine of Nature and Grace 
 —The conception of Human Progress was indicated even in Feudalism 
 
 Catholicism secured especially a moral discipline by reducing Subjective Life 
 to system ....... 
 
 Practical wisdom in Priesthood and people compensated for errors of creed 
 
 Mediaeval society heralded that of Sociocracy 
 
 It accomplished three great social aud national changes in Europe . 
 
 1. By the final abolition of Caste .... 
 
 2. By founding a sense of duty and of pul.ilic opinion 
 
 3. By transferring the centre of the West from Rome to Paris . 
 It also gave us Chivalry, the social emancipation of Women, and the inde 
 
 pendence of the Workmen ..... 
 
 ' The moral dignity of Women, culminating in the Worship of the Virgin 
 
 The independence of the Workmen was connected with it, and even more 
 important ....... 
 
 The elevation of the working class made a new social morality indispensable 
 But the Middle Age proposed, aud could not solve, the social problem 
 —^ By its exaggeration of Feeling, Catholic Feudalism was radically unstable
 
 THE SECOND VOLUME. 
 
 XVll 
 
 PAGE 
 
 It was placed in constant antagonism to Intellect and Activity , .109 
 
 Catholicism began with discussion, and perished under it . . .109 
 
 ^So Feudalism had encouraged Industry, but soon lost its hold of it . . 110 
 
 'And the Separation of the two Powers was quite precarious . . .110 
 
 The Decline of the Middle Age dates from the close of the Crusades . Ill 
 The break up of Catholic Feudalism was necessarily followed by complete 
 
 "^_ disorganisation . . . . . .. .111 
 
 III. Revolution, pp. 112-116. 
 
 Material and intellectual development involved moral anarchy during the 
 
 whole Kevolutionary period . . . . . .112 
 
 During this long dissolution, the temporal power alone preserved Order . 113 
 And popular regrets constantly kept alive the spirit of the Middle Age . 114 
 The Positive movement required a long preparation of construction as well 
 
 as of destruction . , . . . . , .115 
 
 The work of preparation is now complete . . . . .116 
 
 Positivism will resume more successfully the work of Theology . .116 
 
 Positi\nsm resumes in itself all the earlier phases of human society . .117 
 
 The history of Eeligion is in fact the history of Man . . . .118 
 
 CHAPTER II. 
 
 SOCIOLOGICAL INQUIRY INTO THE PROBLEM OF HUMAN LIFE; (anI) 
 THEREIN,) THE POSITIVE THEORY OF MATERIAL PROPERTY. 
 
 Summary of preceding chapter ...... 120 
 
 Study of separate social elements ...... 120 
 
 In Social Statics private life may be treated separately . . .120 
 
 The same religious theory applies to both . . . . .121 
 
 Arrangement of matter in this volume . . . . .121 
 
 Problem of Life the subject of this chapter . . . . .122 
 
 Supposed case of existence free from material wants . . . .122 
 
 Physical wants removed. Altruism would be universal . . .123 
 
 Intellectual life would be concentrated in Art . . . .123 
 
 Industry would consist in perfecting the means of Expression . .124 
 
 Collective action would take the form of national Festivals . . .125 
 
 And moral government would attain the highest importance . .126 
 
 Progress would be direct from Fetiehism to Positivism . . .126 
 
 The hypothesis suggests an instructive type . . . . .127 
 
 But is wholly ideal, not actually found anywhere .... 127 
 
 Subjective, and ultimately Objective, Life in Positivism will realise it . 128 
 
 Character of Personality incident to practical life . . . .128 
 
 For, our practical wants are personal . . . . . . 1 28 
 
 And so, react prejudicially on the Intellect . . . . .129 
 
 Collective activity, on the other hand, improves the nature . . .129 
 
 Positive Theory of Capital . . . . . . .129 
 
 The two essential economic laws . . . . . .129 
 
 I Disputed by the metaphysical school . ..... 130 
 
 First law : man produces more than he consumes . . . . ] 30 
 
 Second law: products can be preserved longer than period required to rf place 
 
 them . . . . . . . . .131 
 
 a2
 
 XVIU 
 
 CONTENTS OF 
 
 'The two laws together generate accumulation of Capital 
 
 Theory of transmission of Capital 
 
 Origin of Wealth ..... 
 
 Transmission of Wealth .... 
 
 The economic uses of Gift in the Past and in the Future 
 
 Mental and moral value of Wealth . 
 -Tf^nalysis of Capital ..... 
 
 Effect of Capital on Egoism .... 
 
 Capital is essential to any Division of Labour 
 
 It causes all labour to be for others . 
 
 And that, bsfore this character of labour is recognised 
 
 In Statics we rightly assume the altruistic character of labour 
 
 Egoism instigates conduct which reacts on the sympathies 
 
 Correspondence between social and personal instincts 
 
 The social instincts usually require the personal impulsion 
 
 Ultimately industry calls out the highest affection 
 
 Material progress will be the instrimient of moral progress 
 
 Intellectual effect of capital .... 
 
 Practical wants originate real science 
 
 And perfect correspondence grows up between man's brain and the world 
 
 It stimulates Poetry and Art .... 
 /influence of industry on morality 
 
 Positivism elevates it as the natural state of man 
 
 Effect of capital on domestic life 
 
 Domestic life leads to wider associations 
 
 It presents the germs of political bodies 
 ■^Direct effect of capital on society 
 
 Without capital there could be no ruling families 
 
 Nor any speculative class .... 
 
 Activity is indeed the basis of religion 
 
 The normal type realises the best side of the imaginary type 
 
 The true theory of human Activity reconciles the Principle with the End of 
 life ..... . 
 
 Material Progress is the source of all Progress 
 
 Transition is necessarily slow 
 
 Eeaction of the Family .... 
 
 PAGE 
 
 131 
 132 
 132 
 132 
 133 
 133 
 134 
 134 
 134 
 135 
 136 
 137 
 13.S 
 138 
 138 
 139 
 140 
 140 
 140 
 141 
 142 
 142 
 143 
 143 
 144 
 144 
 145 
 145 
 145 
 146 
 146 
 
 CHAPTER III. 
 
 POSITIVE THEORY OF THE FAMILY. 
 
 The theory of the Family has hitherto been left to reactionary schools 
 
 Mainly, for want of a true theory of Progress 
 
 Double aspect of the Family .... 
 
 Families, not individuals, are the units of society 
 
 Moral and political sides of the Family 
 
 The detinitive type of which is reserved for Vol. IV. . 
 
 Moral Aspect of the Family, pp. 155-160. 
 
 The Family forms the transition from Egoism to Altruism . 
 Phases of Domestic Life .... 
 
 155 
 155
 
 THE SECOND VOLUME. 
 
 XIX 
 
 Involuntary Family Relations 
 
 1. Filial Relation . 
 
 2. Fraternal Relation 
 Voluntary Family Relations . 
 
 3. Conjugal Relation 
 Theory of Marriage . 
 
 4. Paternal Relation 
 
 PAGE 
 
 15.5 
 
 156 
 156 
 157 
 157 
 157 
 150 
 
 Political Aspect of the Fiimilij, j^p- lGO-181. 
 
 Monogamy tbe basis of the Family ...... 161 
 
 Conjugal union is a type of true Religion . . . . .162 
 
 Like every association it implies government . . . . .162 
 
 And illustrates the division of Spiritual and Temporal Power , .163 
 
 Parental relation . . . . . . . .164 
 
 Its reaction on Marriage. Its condition, true Monogamy . . .164 
 
 Its influence on the moral nature of parent and child . . .165 
 
 Limits of the care of the Parent for the child's material interest . .166 
 
 Revival of practice of Adoption . . . . . . 1 66 
 
 Fraternal relation. Normal limit of the Family .... 167 
 
 All jealousy being removed by the free po'n'er of disposition in the Parent 
 
 over his property, . . . . . . . 1 68 
 
 And the brothers being bound to support their sisters . . .169 
 
 Brotherly affection will develop the spirit of general Fraternity . .169 
 
 The domestic relation : Master and Servant . . . . .169 
 
 The domestic relation is the link between the Family and Society . .170 
 
 As in Chivalry . . . . . . . .170 
 
 General Apprenticeship a part of education ..... 170 
 
 Counterpart of the Domestic relations in Society . . . .170 
 
 Reaction- of Society over the Family . . . . . .171 
 
 The Family means : the influence of Woman over Man . . .171 
 
 She purifies, through Affection, the Activity of Man . , . .171 
 
 Point of contact between Domestic and Political life . . . .172 
 
 To transform Egoism into Altruism, a moral, as much as an intellectual, in- 
 fluence is needed . . . . . . .172 
 
 The Family supplies the moral influence and moral knowledge . .173 
 
 Society, the intellectual influence and knowledge . . . .174 
 
 Woman the organ of moral, the Priesthood the organ of mental, power . 176 
 
 Both require a long cultivation . . . . . .176 
 
 The former in domestic, the latter in public life . . . .176 
 
 Homologies of Social and Individual harmony . . . .177 
 
 Positive Religion corresponds with both . . . . .177 
 
 Modes of Reaction by Society on Family . . . . .177 
 
 1. Spontaneous, by changes of social activity . . . .177 
 
 2. Artificial, by direct change of institutions . . . .177 
 Mischiefs incident to family life . . . . . . 1 78 
 
 1. May be perverted to foment Egoism . . . . .178 
 
 2. May create an aggregate selfishness . . . . .178 
 These evils are steadily corrected by the action of Society . . .179 
 In a regenerated Society this action will be far higher . . .180 
 Here, as elsewhere, no partial reorganisation of life or thought is possible . 181
 
 CONTENTS OF 
 
 CHAPTER IV. 
 
 THE POSIirVE THEORY OF HUJIAX LANGUAGE. 
 
 Nature of Language, pp. 182-190. 
 
 Place of language in this volume ..... 
 
 Domestic Order only completed by Political Order . 
 
 Langiiage the instrument of this reaction .... 
 
 Language is the medium by which Belief operates 
 
 Language comparable with Religion ..... 
 
 It arises from Feeling, and is perfected by Thought . 
 Language is transformed by, and along with. Society 
 Language is : the expression of social unity .... 
 
 Biological basis of Language ...... 
 
 Language consists of signs : i.e. the connections of movements with sensa 
 
 tions ........ 
 
 A sign is the constant link between an objVctive impulse and a subjectivi 
 
 impression ....... 
 
 Language of action is common to the lower animals . 
 
 Voluntary language is a social institution, formed upon the basis of the in 
 
 voluntary language ...... 
 
 Language is not confined to Man, but is best studied in Man 
 
 Yet the involuntary base of language is best studied in lower animals 
 
 But human language ultimately explains the animal languages 
 
 PAGB 
 182 
 
 182 
 183 
 1S3 
 183 
 184 
 184 
 184 
 185 
 
 Analysis of Language, pp. 190-198. 
 
 Three possible languages : 
 
 1. Of scent ...... 
 
 Only practical languages are : 
 
 2. Sight ....... 
 
 3. Hearing ...... 
 
 Language is derived from mimic, or musical, instinct 
 Gesture» are earlier than sounds .... 
 
 But sounds are more available for communication 
 
 All systematic utterances are social, even in the animals 
 
 Oral language absorbs all other .... 
 
 Visual language becomes a mere auxiliary, but it reacts on the oral 
 
 Language of Sound. Its decomposition 
 
 Decomposition of art of sound into Music and Poetry, the latter taking pre 
 
 cedence ....... 
 
 Decomposition of verbal language into Poetry and Prose 
 History of special modes of language, as Algebra, is deferred 
 Origin of Art of Writing 
 Visible Signs substituted for Vocal Signs 
 
 1. Hieroglyphic .... 
 
 2. Alphabetic 
 Theory of Language only possible as a branch of Sociology
 
 THE SECOND VOLUME. xxi 
 
 Personal Functions of Language, pp. 199-212. 
 
 PAGE 
 
 In Language we must include all forms of Artistic Expression . .199 
 
 Language, though needing individual organs, is essentially a social faculty . 199 
 Language, one of the five intellectual functions of the Brain . . 200 
 
 Logical character of Language ...... 200 
 
 Relation to the Logic of Signs ...... 200 
 
 Comparison with ........ 200 
 
 1. Logic of Feeling . . . . . . .200 
 
 2. Logic of Images ....... 201 
 
 The Logical value of Language : it completes the Logic of Feeling and of 
 
 Images by that of Signs . . . . . , .201 
 
 Reaction of Language on Cerebral System . . . . .202 
 
 Expression reacts on Feeling, and on Thought, but not directly on Character 202 
 Both must be looked at from the Social side . . . . .203 
 
 Emotions are strengthened by Expression ..... 203 
 
 The more fully, the more the expression is complete, as in Writing . . 204 
 
 Artistic expression has an even stronger effect on emotion . . . 205 
 
 Intellectual effect of Language ...... 206 
 
 Artistic effect ......... 206 
 
 Language promotes the combination of artistic images , . . 207 
 
 Still more so does general Expression in Art ..... 207 
 
 Effect on Worship and Prayer . . . . . • . 208 
 
 Effect of Language on speculative powers ..... 208 
 
 Speculation has two stages, as it is, or is not, communicable . . 208 
 
 AVhilst conception is in formation. Language only suggests notes . . 209 
 
 But expression is the test of maturity of conception .... 209 
 
 Especially the most mature form of Expression, Writing . . . 210 
 
 All great conception needs the completeness of writing . . . . 210 
 
 Science needs the combined resources of Expression, artistic and literary . 211 
 Aid of ^rt in Scientific thought and exposition . . . .211 
 
 Social Functions of Language, pp. 212-218. 
 
 Language is the spiritual analogue of Property; but unlike Property, it ad- 
 mits of no individual appropriation ..... 213 
 
 Language is essentially collective and never the work of special Professors . 214 
 Language originating in, and conducing to human Unity, is a part- of Re- 
 ligion ......... 214 
 
 Language originates in the Family, but can only develop in Society . .215 
 
 Gradual development of Language in Society . . . . .216 
 
 Priests and Poets have developed Language, but the community founded it . 216 
 Language is an instinctive faculty, as we see in children, and even animals 
 
 understand it . . . . ■ . . . . 217 
 
 Etymology shows us the popular and spontaneous nature of Language . 217 
 Language by its common sense often checks the errors of Philosophy and 
 
 Science ........ 218 
 
 Progress of Language, pp. 218-220. 
 
 Unity is the ultimate form of Language as of Religion . . . 218 
 
 Its development follows that of the social groups . . . .219
 
 xxii CONTENTS OF 
 
 PAGE 
 
 We may look to a Universal Language upon the realisation of Universal 
 
 Unity 220 
 
 Language, like Keligion, will unite the Order of Man and the Order of Nature 220 
 
 CHAPTER V. 
 
 THE POSITITE THEORY OF THE SOCIAL ORGANISM. 
 
 Relation of the three foregoing chapters to the initial chapter on Religion . 221 
 
 Study of the Social Organism ...... 222 
 
 Chapter V. will deal with the constitution of the Social Organism, Chapter 
 
 VL with the laws of its existence ..... 222 
 
 Positive Theortj of the Social Forces, pp. 223-235. 
 
 All social force results from cooperation ..... 223 
 
 Concentrated in a personal organ ...... 223 
 
 Double character of every human association .... 224 
 
 All force is centralised cooperation ...... 224 
 
 All social force is at once material, intellectual, and moral . . . 224 
 
 Analysis of these three elements ...... 225 
 
 1. Material power is composed of Numbers and of Wealth . . 225 
 
 2. Intellectual power, of Conception and Expression . . . 226 
 Numbers and Expression are direct forces. Wealth and Conception indirect 
 
 forces .....•••• 226 
 
 3. Moral power is composed of Command and Obedience . 227 
 These correspond with Character and Heart ..... 227 
 
 Combination of all three forces is essential ; but very difficult to achieve . 227 
 
 Various degrees of combination ...... 228 
 
 Material force permanently dominant ..... 228 
 
 This was neglected by Theologism ...... 229 
 
 Positive Religion, however, makes material activity the basis of unity . 229 
 In accordance with the law of dependence of the higher on the lower order . 229 
 Material force, whether in the form of Numbers or of Wealth, is never inde- 
 pendent of Intellectual and Moral influence .... 230 
 
 This Intellectual and Moral influence will increase, whilst Power becomes 
 
 itself more specially 3Iaterial ...... 230 
 
 The three Social Forces are closely combined . . . .231 
 
 Next to Material Power, Intellectual exerts the largest social influence . 232 
 In the Final state, opinion will reverse this order, and will respect first, 
 
 Moral, then Intellectual, and lastly Material Power . . . 232 
 But this is only from the moral point of view, and in the Subjective Life. 
 
 In real power. Material Force must always be paramount in authority . 233 
 The order, in fact, corresponds to the general law that, decrease in generality 
 
 and intensity corresponds to increase in complexity and dignity . 233 
 Individual life recognises the same series in the Social Forces, beginning 
 
 with Material, and ending with Moral ..... 233 
 
 Force, in Sociology, answers to Tissue in Biology .... 234 
 It is an extension of Aristotle's theory, that society results from combination 
 
 of effort and distribution of function ..... 234
 
 THE SECOND VOLUME. 
 
 XXlll 
 
 Relation of Collective Organism ivitli its Environment, p})- 235-239. 
 
 PAGE 
 
 Influence of environment must never be neglected .... 235 
 Kestriction of Man to this Planet concentrates >lie race ; local settlement 
 
 forms tribes and nations .... 
 
 The environment is the base of every society . 
 
 The smallest family implies property and local appropriation of soil 
 Property in the soil is anterior to agricultural settlement 
 Statically considered, it is the base of society 
 Man needs a stable base for his life. He finds this in Country, however 
 
 limited in area .... 
 The sense of local fixity will be largely developed 
 Influence of territorial property on economy of life 
 On thought ..... 
 And on morality .... 
 
 Political influence of territorial property 
 The whole of the Social Forces are thus connected with Nature 
 
 235 
 236 
 236 
 236 
 237 
 
 237 
 238 
 238 
 238 
 238 
 239 
 239 
 
 Relation of Social ivith Individual Organism, p-p. 239-242. 
 
 The Social is always superior to the Biologic treatment 
 
 Analogies of Biology and Sociology .... 
 
 Family, Authority, City, correspond to element, tissue, organ , 
 
 All intermediate associations are States 
 
 Social analogues of apparatus and system in Biology . 
 
 Sociology mainly concerned with three orders : Families, Classes, Cities 
 
 239 
 240 
 240 
 241 
 241 
 242 
 
 Theory of Social Organisation, pp. 242-272. 
 
 1. Distribution of function, the test of political society 
 Its social effects 
 
 2. Combination of efforts 
 Its moral and social results 
 Origin of Government 
 Social effect of ambition 
 Government of societies arises out of the directing force of smaller groups . 
 As the school of government was in ancient times War, so in modem times 
 
 it is Industry ..... 
 Government rests on force, as Hobbes saw . 
 But Force requires further powers, as its complement 
 
 1. Intellectual ..... 
 
 2. Moral ...... 
 
 3. Social control ..... 
 Political power needs all three, besides its basis in Force 
 The regulating power is. Religion 
 Three degrees of Society .... 
 
 1. The Family ..... 
 
 2. The City ...... 
 
 3. The Church ..... 
 Character of Church society .... 
 
 242 
 243 
 243 
 244 
 244 
 245 
 245 
 
 246 
 246 
 248 
 248 
 248 
 248 
 249 
 249 
 250 
 250 
 250 
 250 
 250
 
 XXIV 
 
 CoirTENTS OF 
 
 Political aggregate is properly, the City 
 
 The Church supplies all that the State needs for guidance 
 
 Germs of this intellectual and moral guidance in old societies 
 
 But social control requires an independent Church 
 
 Influence of the Church on the State . 
 
 On the Family 
 
 It corrects the abuses and errors of both 
 
 Kectifying social classification 
 
 Constitution of the Spiritual Power . 
 
 Its intellectual and moral attributes . 
 
 Comparison of the Spiritual Power with that of Women 
 
 Material and Spiritual Power, always distinct 
 
 Historical origin of terms, Temporal and Spiritual Power 
 
 The terms are not strictly contrasted 
 
 Contrast between : 
 
 1. Spiritual and Material .... 
 
 2. Perpetual and Temporal Powers 
 
 3. Principal contrast, that between Theory and Practice 
 
 4. Contrast between the general and the special . 
 Spiritual power the most general of the Arts 
 The subject of this general Art is : Man 
 
 5. Spiritual Power is world wide : Temporal Power, local 
 Spiritual leaders must be free from all temporal cares 
 Aristotle ...... 
 
 Descartes, Leibnitz, Eacon .... 
 
 Difference between Theory and Practice is one of habit rather than constitu- 
 tion ...... 
 
 Naturally, the two careers may be interchanged 
 
 Cervantes ...... 
 
 Caesar, Charlemagne, Frederick 
 
 Practical genius requires no less power than speculative 
 
 Higher Generality in the Theoretic Power is the main source of social classi- 
 fication .... 
 
 And the grand characteristic of the Priesthood 
 
 The principle of generality determines the classification of the Temporal 
 Power also .... 
 
 Strikingly illustrated in military organisation 
 
 And applicable to the hierarchy of Industry . 
 
 Ultimately also, to the whole social system . 
 
 Final harmony and cohesion of the social system 
 
 Moral equivalent for personal injustice in social arrangements 
 
 It is impossible to hope for complete social adjustments 
 
 Strict equity in social distribution is unattainable 
 
 True merit, and real happiness, depend on right conduct in that state of life, 
 to which Nature and Man have called each of us 
 
 The judgment of the Priesthood will redress social inequalities 
 
 Especially in subjective Life . 
 
 This judgment of persons is the supreme task of the Priesthood 
 
 For it, the highest faculties and training are required 
 
 Objective and subjective generality . 
 
 Apparent inconsistencies of classification 
 
 PAGE 
 
 251 
 251 
 
 252 
 252 
 253 
 253 
 254 
 255 
 255 
 255 
 256 
 257 
 257 
 257
 
 THE SECOND VOLUME. XXV 
 
 PAGE 
 
 The solution of these ...••••• 272 
 Spiritual Power highest only in subjective generality . . . 272 
 
 Eistorical Shetch of Social Forces, pp. 273-275. 
 
 1. First stage, predominance of Material and Intellectual Force . . 273 
 In twofold form, Theocratic, or Military ..... 273 
 A necessary stage ......•• -73 
 
 2. Second stage, union of Intellect and Feeling . . . • 274 
 
 CHAPTER VI. 
 
 POSITITE THEOEY OF SOCIAL EXISTENCE, SYSTEMATISED BY THE 
 PRIESTHOOD. 
 
 Introductory Shetch, pp. 276-289. 
 
 Scope of this chapter ......•• 276 
 
 \]i~e oi thQ t&vm. existence: the active energy apart from change . . 276 
 
 Correspondence of Structure and Activity 
 
 Of the three modes of association, Family, City, Church 
 
 The City is the chief ..... 
 
 In spite of the Catholic Church 
 
 In Positivism, the Church is the complement of the State 
 
 In spite of the greater extent of the Church . 
 
 The City, the middle type of association, is the centre of collective life ; the 
 
 Family being the preparation for it, the Church the completion of it . 279 
 
 This was empirically attempted by all the early religions, in spite of defec- 
 tive doctrine .....••• 280 
 
 For instance, the Church took the social, not the logical, view of Predestina- 
 tion 280 
 
 Society has never been without the germ of Religious Government . .281 
 
 Abstract treatment of social existence . . . . • 282 
 
 Difficulty of the abstract method ...... 282 
 
 Eeligious Government is established so soon as it is distinct from Political . 283 
 
 Organised Religion the mark of matiire human society . . • 283 
 
 It is attained, so soon as a Priesthood arises . 
 
 It may be deduced from Aristotle's great social law 
 
 The Church systématises the Family and the City 
 
 Religious formula of Positivism 
 
 Germs of the Priesthood as an institution 
 
 Use of the complete type 
 
 Organisation of Society by the Priesthood, p'p. 289-300. 
 
 Every Priesthood must explain the relation of man (1) to Nature, (2) to the 
 
 Past 289 
 
 i.e. Material Order, and Social Order ; especially the latter . . . 290 
 
 Three social functions in every City . . . . . .291 
 
 General influence of the People a fourth function . . , .292 
 
 277 
 277 
 277 
 278 
 278 
 279 
 
 284 
 285 
 286 
 286 
 287 
 288
 
 XXVI 
 
 CONTENTS OF 
 
 To these four, representing Solidarity, must be added Continuity, the influ- 
 ence of the Past ....•■ 
 Continuity was neglected by all systems since the Theocratic 
 Social influence of Subjective Immortality 
 Empire of the Dead over the Living . 
 Empire of contemporaries over the Living 
 Intermixture of Families 
 
 The Present holds but a subordinate place in life 
 Continuity, the chief sphere of the Priesthood 
 But not apart from the External World 
 Every religion attempts to explain this World 
 Dependence of the higher Order on the lower 
 The two great laws of Man and the World . 
 Both harmonised by the conception of Humanity 
 Forming an Objective and Subjective unity . 
 And this conception will give a paramount place to Sociology 
 
 PAGE 
 
 293 
 293 
 294 
 294 
 295 
 295 
 296 
 296 
 296 
 297 
 297 
 298 
 298 
 299 
 299 
 
 Three AsiKcts of Social Existence. I. Moral, pp. 300-308, 
 
 The Positive view of it coincides with that of older religions . . 301 
 
 Moral Existence always commences in the Family . . , . . 302 
 
 Under the influence of Women . . . . . .302 
 
 It is enlarged by Marriage . . . . . . .302 
 
 Essentially a Civic Institution ...... 303 
 
 Moral influence of the Family ...... 303 
 
 Patriotism is the typical form of Social Feeling .... 304 
 
 But the State must be reduced to its normal limits of the City . . 304 
 
 Eome shows us, how Patriotism may elevate the Family . . . 305 
 
 Public life ennobles Private life ...... 305 
 
 By this reaction, women share in public life ..... 306 
 
 JJ. Intellectual Existence, pp. 308-318. 
 
 Its general purpose ........ 308 
 
 Its limits ......... 308 
 
 Intellectual laws the proper sphere of the Priesthood . . . 309 
 
 Require long special study . . . . . . .310 
 
 They depend on the External and the Internal Order which govern our lives 310 
 The Brain must become an accurate mirror of the World . . .310 
 
 Law that impressions are more potent than ideas . . . .311 
 
 Otherwise, the mind could not act coherently . . . .311 
 
 The human Mind is therefore subject to the World . . . .312 
 
 And mental are subordinate to general laws . . . . .312 
 
 Mind is dependent on Environment . . . . . .312 
 
 And further, upon Vital influences . . . . . .313 
 
 As well as Social ........ 313 
 
 All mental action depends on social support . . . • .314 
 
 Intellectual depends on moral existence ..... 314 
 
 The Intellect then has to choose for its master Personality, or Sociability . 315 
 1rs normal condition is a willing service of the Social instincts . , 315 
 
 The knowledge of the laws of Mind reduces education to system . .316
 
 THE SECOND VOLUME. 
 
 XXVll 
 
 And checks intellectual pride . . . . . .316 
 
 The object of Education is the perfecting of human Order for the improA'e- 
 
 ment of the external Order . . . . . .317 
 
 Thus promoting the alliance of Heart and Mind .... 317 
 
 III. Active 'Existence, pp. 318-336. 
 
 The normal state compared with our actual state : 
 
 1. "Workmen ........ 318 
 
 2. Employers ........ 319 
 
 Impotence of the existing Priesthood ..... 319 
 
 Mission of the future Priesthood, to reorganise Industry . . . 320 
 
 Comparison of Industrial -^-ith Military Life ..... 320 
 
 Practical existence is favourable both to Intellectual and to Moral Develop- 
 ment . . . . . . . . .322 
 
 As shown in past history . . . . . . . 323 
 
 Command tends to elevate the character ..... 323 
 
 But depends on its followers ....... 324 
 
 Moral value of Obedience ....... 325 
 
 Civic duty ennobles both Obedience and Command .... 326 
 
 Moral aspect of the Distribution of Wealth ..... 326 
 
 Wealth, the normal source of Power ...... 326 
 
 Even without exceptional capacity in the holder .... 327 
 
 If only he be active ........ 327 
 
 Wealth to be subject to moral, not to legal, control .... 328 
 
 Distribution of Wealth amongst classes ..... 329 
 
 In capital, as in other subjects, Continuity is more important than Solidarity 329 
 
 The origin of Wealth unimportant ...... 329 
 
 Entire freedom of testamentary disposition ..... 330 
 
 Social function of Capitalists . ...... 331 
 
 Materials are either (1) Provisions, or (2) Instruments . . . 332 
 
 Positive theory of Wages ....... 332 
 
 All labour is gratuitous ....... 332 
 
 Public salaries ........ 332 
 
 Spiritual stipends ........ 333 
 
 Voluntary gifts ........ 333 
 
 Support of Women ........ 333 
 
 Workmen : their private property in their homes .... 334 
 
 Classification of salaries of workmen ..... 334 
 
 Personal expenditure of Capitalists ...... 335 
 
 Social Harmony maintained hy the Priesthood, pp. 336-346. 
 
 Relations of orders ........ 336 
 
 1. Women ........ 336 
 
 2. Priests ........ 336 
 
 Both have no part in wealth . . . . . . • . 337 
 
 3. Workmen ........ 337 
 
 4. Industrial chiefs ....... 338 
 
 Resources for controlling social disorder ..... 338 
 
 1. By the teaching and preaching office of the Priesthood . , . 339
 
 XXVlll 
 
 CONTENTS OF 
 
 2. By the direction of Public opinion 
 
 3. Formal condemnation by Spiritual authority 
 
 4. By the secular arm of the Law 
 Capital punishment . 
 Confiscation by Government . 
 Public rewards and grants 
 General consulting office of the Priesthood 
 Danger of counsel degenerating into command 
 Qualities essential to the Priesthood : Courage, Perseverance 
 Prudence .... 
 Slow preparation of the social harmony 
 Summary of the chapter and its connections 
 
 PAGE 
 
 339 
 340 
 340 
 341 
 341 
 341 
 341 
 342 
 343 
 343 
 344 
 344 
 
 CHAPTER VII. 
 
 POSITIVE THEORY OF THE GENERAL LIMITS OF VARIATION IN THE 
 ORDER OF HUMAN SOCIETY. 
 
 Introductory, pp. 346-350. 
 
 Limits of .Social Variation ..... 
 Theoretic elaboration must be subordinate to Practical object 
 Liability to Change is an essential part of any conception of Order 
 Human Order is more modifiable than Vital, or Material Order 
 Early notion that Progress was a return to Primitive Order . 
 Progress was an idea but slowly recognised . 
 The true explanation may be found in Sociology 
 Incompetence of all specialist, or literary solutions . 
 
 346 
 346 
 347 
 348 
 348 
 349 
 349 
 350 
 
 Theory of Social Variations, pp. 350-376. 
 
 Must be extended to Sciences generally ..... 350 
 Variations are: 1. direct, from within; 2. indirect, from without; 3. ex- 
 ceptional, e.g. perturbations, maladies, revolutions . . . 350 
 
 1. Variation is produced in every Order by its own proper activity . 350 
 
 2. Variation is produced by the reaction of Other Orders. . . 361 
 Human Order divisible into 1. Social, and 2. Moral .... 352 
 Thus forming seven sciences rather than six ..... 352 
 These are: — Mathematics, Astronomy, Physics, Chemistry, Biology, Sociology, 
 
 Morals ......... 352 
 
 These may be condensed into two : Cosmology and Sociology . . 353 
 
 Or better. Sociology must be resolved into three : Biology, Sociology, and 
 
 Morals .......... 353 
 
 Eeview of Objections . . ... . . . . 354 
 
 1. First Objection : that Morals is not distinct from Sociology . . 354 
 Reality of the distinction ....... 354 
 
 2. Second Objection : that Biology includes Morals . . . 355 
 But Biology at present confines itself to the animal nature . . . 355 
 Besides, its subject is Life, not Man ...... 356
 
 THE SECOND VOLUME. sxix 
 
 PAGE 
 
 But the Cerebral Theory of Biology ultimately tends to an Anthropology, or 356 
 
 science of Morals ....... 356 
 
 Morals connects Biology with Sociology . . . . .357 
 
 It has to observe the more complex facts of individual life, which are elimi- 
 nated in Sociology . . . . . . .357 
 
 But this volume is concerned with Social, rather than Moral Existence . 358 
 Method of procedure . . . . . . . .358 
 
 Four sources of Social Variations : Environment, Life, Humanity, Idiosyn- 
 
 cracy ......... 358 
 
 Governing principle of Variations ...... 359 
 
 An extension of the doctrine of Broussais : that the perturbing forces are 
 
 similar to the normal forces . . . . . .359 
 
 Law that Progress is development of Order ..... 360 
 
 Compared with the law of d'Alembert in Mechanics . . . .361 
 
 Combination of the two laws ....... 362 
 
 The laws of Variation are, therefore, corollaries of the laws of Structure and 
 
 of Existence ........ 363 
 
 Otherwise, there would be no laws of Nature .... 363 
 
 Need of a special treatise on Social Variations .... 363 
 
 But it is at present premature ...... 364 
 
 1. First or Material source of Variation : the Environment . . 364 
 Influence of the World upon Society through longevity . . . 366 
 
 2. Second source of Variations : the Vital influences . . . 366 
 Different modes of Vital Eeaction upon Society .... 367 
 Common exaggeration respecting it . . . . . . 368 
 
 3. Third source, direct reaction : Sociologie influences . . . 368 
 
 (a) General Social Evolution is the subject of Historical Sociology . 368 
 
 (b) Eeaction of the various societies upon each singly . . . 369 
 But must not be exaggerated in abstract Sociology .... 369 
 Important in concrete and exceptional cases ..... 370 
 Third class of Social Variations is due to reaction of each group upon 
 
 the rest ......... 370 
 
 These are either spontaneous or systematic ..... 370 
 
 4. Fourth class of Social Variations : influence of Individuals on Society 371 
 Merely affects the intensity or the rate of movement .... 371 
 
 But does not originate it ...... . 372 
 
 Maximum Limit of Variation ...... 372 
 
 Series of intermediate stages between the extreme limits . . . 372 
 
 Illustrated by mental Health or Disease ..... 373 
 
 Borderland between unsound logic and insanity; Don Quixote . . 373 
 
 Personal unsoundness of mind is relative to the time and place . . 373 
 
 Revolutions are simple cases of degree in change .... 374 
 
 Chronic unsoundness of the West due to a loss of any sense of continuity . 374 
 
 It is much older in date than is usually supposed .... 375 
 
 And really began with the downfall of the Theocracies and the introduction 
 
 of the suffrage ........ 375 
 
 Theory of their Vcvelofment, pp. 376-382. 
 
 Law of Development in the four classes of Social Variation . . . 376 
 
 Growing regularity in Social existence, by internal eflfbrt . . . 376 
 
 Law, that the normal Type steadily tends to overcome the Variations . 377
 
 XXX 
 
 CONTENTS OF THE SECOND VOLUME. 
 
 1. Civilisation diminishes the effects of Climate . 
 
 2. The influence of Race grows ever of less importance . 
 The three typical Races : Aryan, Mongol, Negro 
 
 They will be ultimately harmonised ..... 
 
 3. Decrease of the influence of one Nation on others 
 
 4. The influence of Individuals over Society grows less . 
 
 Human Order grows ever more regular, by an increasing power of Self-modi 
 
 fication ..... 
 Under the increasing ascendency of Humanity 
 Growing ascendency of the Past over the Present 
 Will become the spirit of Religious Duty 
 Growing assimilation of Languages . 
 
 PAOK 
 
 377 
 ?77 
 377 
 378 
 378 
 379 
 
 380 
 380 
 381 
 
 381 
 382 
 
 CoîîCLUSIOIf OP THE SECOND VOLTJME 
 
 . 383-387
 
 SYSTEM 
 
 OF 
 
 POSITIVE POLITY. 
 
 SOCIAL STATICS, OB THE ABSTRACT THEORY OF 
 HUMAN ORDER, 
 
 GENERAL INTRODUCTION. 
 
 It is necessary to resolve the positive study of Humanity into sociology 
 two essential parts. Tlie one, the statical, will treat of the parated into 
 structural nature of this, thé chief of orranismsj; the other, the or tbe study 
 
 -- - - .■~^'^*-^ ^ of Order 
 
 'dynamical, will treat the laws of its actual development. Al*- and (2) by- 
 though, in Sociology these two classes of laws are even more the ^tuiiy of 
 intimately connected than they are in Biology ; yet the greater 
 complexity which marks the highest of the sciences renders 
 their separate treatment still more requisite in the former, than 
 it was in the latter science. This is moreover the method to 
 which social specidation has naturally conformed during the 
 long era of its growth ; for the principles relating to Order were 
 sketched out much earlier than those relating to Progress. 
 
 Again, this indispensable division of social philosophy into ^n accord- - 
 two parts is a further example of the universal principle, upon *î'« j'î^^ "^ 
 which my Positive scheme for the Classification of the Sciences is Piiiio.^ophy. 
 founded. For the study of social Statics is at once more simple,- 
 more general, and more abstract, than that of social Dynamics. 
 Moreover social Statics form the direct link between the final 
 science of Society and the whole of the preceding sciences, and 
 in a special manner between the final science and Biology, of 
 which Sociology now becomes the natural complement. Unless 
 based upon a sound theory of the laws of its existence, or ûxad 
 
 ^^ >0L. II, B
 
 SYSTEM OF POSITIVE POLITY. SOCIAL STATICS. 
 
 But Statics 
 , and Dyna- 
 juics. Order 
 tud Pro- 
 Kre-=s, are in 
 intimate 
 harmony. 
 
 In the Tosi- 
 tive Philo- 
 sophy ' Dy- 
 namics were 
 pri icipally 
 of imi ort- 
 ance. 
 
 organic conditions, the study of the moyemmif, or organic evolu- 
 tion, of human society would fall short of that scientific coherence, 
 needed for this study to attain to its full usefulness. Nor is this 
 distinction of less importance in practice than it is in theory ; 
 for the dynamical laws find their chief application in politics, 
 the statical, in morals. 
 
 Between these.„twCL,çlasses of social laws there reigns, a sove- 
 reign spirit ^f harmony,, by virtue of the general principle, 
 which here, as elsewhere, combines the study of Movement, with 
 that of the Existence. The value of this principle was first seen 
 in the field of mere mathematics ; but it is in Sociology where 
 its full importance and cbaracter will be finally displayed. Here 
 its proper part is to picture Progress as nothing but the gradual 
 development of Order. Conversely it represents to us Order as 
 manifested forth by Progress. Such is the intimate union of 
 these two cardinal notions, equally valuable for purposes of 
 theory as of practice ; for the former defines the Basis, the latter, 
 the End of all social life, whilst it is animated throughout by 
 the Principle of universal affection. In Biology we now regard 
 all forms of life simply as an evolution, and we discard any 
 notion of creation in the proper sense of that word. But this 
 great axiom of science has especially its place in Sociology ; 
 where studying a course of development yet more complex, 
 more extensive, and more gradual, we are forced to recognise 
 the fundamental unity which runs through all the successive 
 phases. In this science the statical study, and the dynamical 
 study tend gradually to unite in one, as the essential spirit of 
 each more and more distinctly comes out, to illustrate the in- 
 timate connection between them ; and we explain alternately 
 the laws of Order by those of Progress, and the laws of Progress 
 ' by those of Order. 
 
 But this separation of the two classes of laws in theory, 
 however necessary there, ought not to put out of view their 
 intimate relation in fact, and it is such that the main result of 
 each consists in the reaction, which it naturally exerts upon the 
 other. Hence arises the change in the position which the two 
 methods respectively hold, according as the purpose may be to 
 institute, or to systematise, the social science. In my Philo-"~ 
 sophical work my main task was to ascertain for the first time, / 
 the natural laws which apply to social phenomena, and these had J 
 not hitherto been subjected to the scientific method at all. It f
 
 ment. 
 
 GENERAL INTRODUCTION. 3 
 
 was consequently the dynamical theory upon which I had there 
 
 i principally to insist, as being alone decisive of the question of 
 Law applying to Society. Then my chief object was to discover 
 and to demonstrate the laws of Progress ; and to exhibit in tlie ~] 
 march of one unbroken sequence the collective destinies of man- / 
 kind, till then invariably regarded as a series of events wholly \ 
 beyond the reach of explanation, and almost depending on J 
 arbitrary will. The laws properly relating to Order, which indeed 
 are hardly to be disputed in principle, required examination only 
 so far as their leading axioms bore upon the direct study of the 
 Progress of Man in history. But the present treatise implies an 
 altogether different method of investigation. 
 
 The present work on the contrary is addressed to those The subject 
 who are already sufficiently convinced of the certain existence uime'wiu'be 
 of social laws, and desire only to have them reduced to a true xhThlwIot 
 and conclusive system, — a necessity for any reconstitution of girded 'tthc 
 general Education in the West. The abstract study of Order Sop!''^^ 
 must therefore here precede that of Progress, whilst in the 
 succeeding volume Progress will appear as the natural conse- 
 quence and necessary complement of Order. The statical 
 method of this volume presents indeed more difficulties than did 
 the dynamical method of my former work, because the field of 
 Statics is less clearly defined than that of Dynamics. But the 
 statical method alone can give a really solid basis to a sound 
 Social Philosophy, first because it connects it more closely with 
 the entire range of Natural Philosophy, secondly because it 
 reduces the constituent elements of Social Philosophy to a more 
 truly systematic form. fFor this special object then I shall 
 consider the laws of human Order in the abstract, discardino- 
 all question of movement as if that Order was fixed. We shall 
 ^hus ascertain, .the.primary laws of Society Avhich are necessarily/ 
 common to all times, and to all places. This will afford a' 
 scientific foundation for the treatment of the gradual course of 
 human development, which has been notliing but the growino" 
 fulfilment of that System of Life, best adapted to manJ whereof 
 the essential form from the first has existed in germ. The 
 present volume therefore will represent the primitive type of 
 society as being without exception the source of the most 
 advanced type ; and I shall leave for future examination the 
 long course of preparation, which was requisite to complete so 
 great a transformation. We shall thus form a conception of 
 
 B 2
 
 4 SYSTEM OF POSITIVE POLITY. SOCIAL STATICS. 
 
 the future of societ}^, so simple and so coherent, as to be 
 
 equally adapted to meet all visionary schemes of revolution as 
 
 \vell as every retrograde tendency. For this conception will at 
 
 1 once invest the destinies of the human race with the true charac- 
 
 \ ter of Continuity in change and also of Unity in nature. 
 
 statics, con- v ^v guch beiuff the p-eneral character of Sociology, the present 
 
 sidered in o o , . 
 
 this volume, yolumo will treat human society by analvsinsr it into the various 
 
 jn-fpare the ^ ^ ~ o 
 
 w for the leading elements of which it is composed. In each of these 
 
 liistory ot & ■■ 
 
 th.e Past in glcmeuts it will be mv aim, first to ascertain the normal state 
 
 tut? next, unci *^ 
 
 for the pic- -^liici^ most trulv answers the conditions of our nature, then to 
 
 ture 01 tiie ^ 
 
 nwTidud- s^o^v ^^^^ ^^ ^^'"^^ ^^^^^ ^ ■^'^"S' ^^^ gradual preparation was 
 ing, volume, needed for complete fulfilment of that normal state. Working 
 upon this twofold basis of Statics, the study of social Dynamics 
 {the subject of the third volume) will give a new expansion to the 
 laws of Order by adding to them the laws of Progress, which till 
 then had only been considered for the purpose of explaining 
 the phases of the preparation needed for the evolution of Order. 
 The fourth and last volume will then deal directly with the 
 Future of Man, and the concluding phase through which the 
 most advanced among the nations must pass before they can 
 reach it. This general plan of the work shows the importance 
 of the task to which the present voliuue is devoted, for it ex- 
 hibits social Statics as the essential foundation of the whole 
 scheme, both in its historical and its dogmatic objects, and as 
 leading up to the Religion of Humanity. The principles then 
 of Social Order on which I now enter, will serve as a guide in 
 ( our task of conceiving aright the Futm'e, and of estimating 
 aright the Past ; for the former is only the complete maturity, 
 the latter only the transitional development, of germs which are 
 found in the funaamental nature of society. 
 
 This analysis of the theory of human order in the abstract Avill 
 
 consist of seven chapters, the object and connection of which it 
 
 becomes necessary to explain. 
 
 ciiap. I. The first chapter will be devoted to the point of view which 
 
 t'cnera/^ alouc is strictly universal, the general theory of Religion, so as 
 
 Kuiision. to exhibit it under its double aspect as regulating and also as 
 
 combining society. According to the plan just explained, the 
 
 function and even the character of the final religion will have 
 
 to be determined, before giving any consideration to the various 
 
 phases of religion, which have served in turn to prepare the 
 
 wav foi- the last.
 
 GENERAL INTEODUCTION. 5 
 
 The second chapter will then lead to the regailar treatment ciiap. it., 
 of the great Problem of human life, as limited by the primary material 
 laws which Biology fm-nishes respecting the conditions of human Human Lite 
 nature; and herein we shall apply the conclusions arrived at theory of 
 in the preceding volume. Here Social Order appears as the ' ^' 
 continual reservoir of power, whereby the problem of material 
 life is gradually worked out ; and it is the successful solution 
 of this problem which marks the principal Progress of the 
 race. 
 
 The third chapter will proceed to explain the Positive theory ciiap. nr., 
 
 f 1 T-. •! . , . . -, , , , the theory 
 
 of the family, considermg it in the abstract, first as a natural of tiie 
 
 I. , . 1 Family. 
 
 element of society, secondly as the primal basis of all moral 
 life. Having treated these two questions which apply to man- 
 kind universally without reference to peculiarities of time and 
 place, all the varieties of type which history exhibits will be 
 seen to consist in a gradual approximation towards the true 
 type of the Home. 
 
 The fourth chapter will supply a natural transition from chap. iv., 
 the family to society, by treating the fundamental institution of Language. 
 of Language, the origin of which is due to the family, whilst 
 the development is due to society. Associated as Language is 
 equally with the feelings, the intellect, and the activity of man, 
 we shall see how it is stamped with a natural unity by virtue of 
 the essential identity of the human race ; and it is developed 
 into a scientific imity by virtue of the convergence of all its 
 ordinary varieties to one type. 
 
 The direct study of the Social System is thus commenced, chap.v.,the 
 
 theory of 
 
 and the fifth chapter will treat the elements of its structure Bociai orga- 
 
 , uisation, 
 
 and explain the theory of the relations of the various Orders of 
 society. The object is to keep in view amidst all possible 
 diversities the radical unity of all the parts. This truth holds 
 good with every kind of classification in the order of nature, and 
 thus we show that the variations exhibited in history are in the 
 aggregate nothing but the development step by step of a con- 
 stant set of mutual relations. 
 
 After thus treating in the abstract of the Organs of which the chap. vi., 
 social system is composed, the sixth chapter will investigate of soda/Ex- 
 their proper Functions. When these have been considered in 
 that aspect which is common to them universally in all times 
 and in all places, the outline of Social Statics will be complete. 
 Although the varieties in the forms of social Life are yet more 
 
 istence.
 
 6 SYSTEM OF POSITIVE POLITY. SOCIAL STATICS. 
 
 marked than those in the Structure of the social system, they 
 show still more strikingly the fundamental identity of the 
 natural type, and its continual advance towards realisation in a 
 complete form. 
 Chap. VTi., The order of human society having: been tlius considered in 
 
 tlie Limits _ '' <= 
 
 of Social tlie abstract under each of its leading: forms, the seventh or 
 
 Variation. ° 
 
 final chapter will complete the range of Social Statics by adding 
 as a corollary an essential theory, that of the general Limits 
 within which such a system admits of Modification. Unless 
 directly considered in this light, we should be apt to overrate 
 the natural variations which might result from the influence of 
 times or places, or the artificial changes caused by the act of 
 man. 
 conciitsion This chapter will be followed by a short conclusion for the 
 
 purpose of summing up the contents of the preceding cliapters, 
 and so to prepare for the study of human Development, which 
 will form the subject of the next volume.
 
 Chap. I.] GENERAL THEORY OF RELIGION. 
 
 CHAPTER I. 
 
 THE GENERAL THEORY OF RELIGION ; OR, THE POSITIVE 
 THEORY OF HUMAN UNITY. 
 
 Religion, originally Spontaneous, then Inspired, and afterwards xiio ultimate 
 Revealed, has at length found its ground in Demonstration. In gion\unsT '' 
 its full maturity it must satisfy at once the feelings, the imagi- moustratiôn. 
 nation, and the reason, as each of these was in turn the 
 source of one of its three earlier forms. But over and above 
 this it must govern directly the active powers of Man, powers 
 which neither Fetichism, nor even Polytheism, nor least of 
 all Monotheism, could adequately control. Now that its ulti- 
 mate requirements are ascertained, and its preliminary phases 
 are completed, a sound general theory of Religion is possible, 
 which could not begin, so long as narrow views and exclusive 
 sympathies prevailed. The aggregate of the history of the race 
 supplies us now with materials amply sufficient for this task. 
 For the three provisional systems of religion are so contrasted 
 with each other, that the leading features they all contain in 
 common will go to make up the ultimate system ; whilst the 
 law by which these systems have supplanted each other will 
 give to that ultimate system its true characteristics. To this 
 general Theory of Religion therefore the first chapter of tliis 
 volume will be devoted ; and thus our abstract study of the 
 social system will start with a systematic inquiry into that 
 institution, which forms the universal basis of all society. 
 
 In the first place we must remedy the want of clearness and Meaning of 
 precision which hangs over the term, Religion. Very careful <jion.' 
 thinkers are perpetually mixing up its essential purpose with 
 its temporary means. Its main function in fact is far from 
 being determined ; and Religion is referred at one time to the 
 feelings, at another to the intellect. Besides, the constant use 
 of this term in the plural number shows that its primary 
 meaning has never been exactly understood.
 
 8 SYSTEM OF POSITIVE POLITY. SOCIAL STATICS. 
 
 Religion is Througliout tliis treatise the term Religion will be used to 
 
 monyof Life express that state of complete harmony peculiar to human life, 
 ine'nts. "^ In its collectivc as well as in its individual form, when all the 
 parts of Life are ordered in their natural relations to each 
 other. This definition, which alone embraces equally all the 
 different phases of Eeligion, applies equally to the heart and to 
 the intellect, for both of these must concur to produce any 
 true unity of life. Religion therefore gives a natural harmony 
 to the Soul, exactly analogous to that which Health gives to 
 the Body. The union of the moral and the physical nature is 
 so close, and the relation which these two states hold to one 
 another is so intimate, that we may regard the Harmony of the 
 Soul as virtually embracing the health of the Body. Such a 
 notion would be quite in accordance with the practice of the 
 primitive theocracies, in which every direction respecting health 
 was attributed to a religious sanction^ The gradual separation 
 of the two sets of rules, as to moral and physical health, was 
 only a passing consequence of the natm-al dissolution which the 
 ancient systems underwent. But since in the definitive System 
 of Life the connection of these two institutions will be much in- 
 creased, it will be more appropriate for Religion in that system to 
 assume this comprehensive authority over all life than it was in 
 primitive times. 
 Andisthcre- This definition excludes the use of the plural: it makes it 
 
 tore, one, not . , 
 
 many. as impossible to speak of several religions as of several healths. 
 
 In each case, moral or physical, there are only different degrees 
 in the attainment of the true harmony. The natural develop- 
 ment of the human race, like that of the entire animal series, 
 exhibits as a whole a Harmonv, which grows more and more 
 complete iù proportion as it rises into the higher tjpes. But 
 the character of this unity remains always the same, in spite of 
 all the irregularities through which it may actually be worked 
 out. 
 
 i. thefunc- The sole distinction which must be constantly maintained 
 
 ■riONS AXD • J 1 J. 1 • 1 1 
 
 Conditions IS that whicli relates to the two different phases of our life, 
 
 OF EE- • T • 1 1 1 11 . 
 
 LiGioK, pp. individual and collective. Althoueii more and more closely 
 
 8—17. ' 
 
 ' itsfnnction coniiectcd, theso two forms will never be imited in one, and 
 
 i imiTvrdnaf'" ^^^^"^ implies a special quality in religion. To establish a state 
 
 fomhinfcox. <^^ Complete unity, its task must consist both in regulating 
 
 each personal life, no less than in combining different individual 
 
 lives. Still, however important this distinction is, it must not 
 
 lective lives.
 
 Chap. I.] GENEKAL THEOEY OF EELIGION. 9 
 
 affect the intimate relation which these two Functions of Eeligion 
 bear to each other. The conception of their thorough agree- 
 ment is the first general notion required by the Positive theory / 
 of Religion, which never could be reduced to system at all, if 
 these two great ends of human existence did not coincide in 
 fact. 
 
 In truth the natural convergence between them springs iniian, tbe 
 from the radical identity of the various elements of these two andtii"so- 
 forms of life. The personal and the social life of man can only naturally iw- 
 differ seriously, in extent or duration, or it may be, in rate of ™°^™'^°^'^-^ 
 speed : never in principle, nor in object, and consequently not in 
 means. This would be far from being the case with a race 
 inherently unsocial in nature ; in which the unity of the indi- 
 vidual life and the harmony of collective life might require 
 conditions very distinct and even opposed. Such is the case 
 in fact with many of the carnivorous species, where the unity 
 of the personal powers depends upon an habitual state of mere 
 selfishness, as we had occasion to explain in the former volume. 
 Man on the other hand, more than any other of the social 
 animals, tends more and more to realise a unity strictly un- 
 selfish, one moreover which is not so easy to attain as the unity 
 of selfishness, but which is superior in completeness and also 
 in permanence. In his instance, for we need now consider no 
 other, to regulate and to combine invariably require conditions 
 essentially the same. 
 
 With respect to the intellect, this natural coincidence be- inteiiectu- 
 tween the individual and the social form of unity shows itself winch can 
 
 • ni -1 1 iTrv • T regulate the 
 
 especially wJien we consider, that the differences amongst mdi- phu.esofone 
 
 ., -, 1,1 1 . mind, can 
 
 viduals are not greater than those between the successive states, combine the 
 
 ideas of 
 
 through which each mind passes under the various conditions, many minds. 
 external and internal, which affect it. Every doctrine capable 
 of thoroughly regulating any single understanding becomes, 
 thereby alone, capable of gradually combining other minds. 
 The number of these can only affect the greater or less rapidity 
 with which the agreement is effected. This natural test has 
 been the true source of that innate confidence, which different , ' 
 reformers in philosophy have felt in the ultimate ascendancy 
 over mankind of their own system, a system invested with full 
 sanction in their own minds by virtue of this personal experience. 
 The firmness of their own convictions gave them positive proof, 
 that their doctrines would find ultimate acceptance amongst men.
 
 10 
 
 SYSTEM OF POSITIVE POLITY. SOCIAL STATICS. 
 
 Morally, 
 unity in the 
 iiiciividual is 
 or.ly secured 
 by the 
 ascendancy 
 of a social 
 instinct 
 over the 
 person al 
 iuatiucts. 
 
 Practically 
 also, indivi- 
 dual unity is 
 dependent 
 ou social. 
 
 In its full 
 fiirm, Keli- 
 giou must 
 co-ordinate 
 individual 
 and social 
 life. 
 
 But the agreement natural to these two functions of religion, 
 the individual and the social, is still more direct and obvious 
 in the sphere of Feeling than in that of Thought. I have already 
 shown in Biology, how in all the races capable of social life, the 
 predominance of those feelings which combine several indivi- 
 duals is also the best adapted to regulate each individual 
 separately. The personal efficiency of every animal race, not 
 adapted for social existence, can indeed only result from a full 
 and habitual subordination of the nature to some self-regarding 
 instinct. Hence moral harmony is with them ordinarily very 
 imperfect and very uncertain, owing to the natural antagonism 
 between the various selfish instincts, each of which requires 
 imperatively to be gratified. True control over all the affec- 
 tions, to be complete and at the same time permanent, can 
 only be formed, and certainly can only be developed, by the 
 uniform subordination of all these personal feelings to the 
 feelings which relate to society. This is the ground on which 
 such a harmony is possible in its full measure to man alone. 
 
 In the sphere of the activity the same connection between 
 combining and regulating is a consequence of that tendency to 
 converge, which we perceive both in the inclinations which 
 determine our conduct and in the opinions which modify it. 
 The activity of every social animal can only be maintained so 
 long as it remains considerate towards others. With the races 
 not capable of social life, action is always devoid of unity, and 
 is too inconsistent to permit any real prevision. It is only 
 capable of control, when the various instincts are concentrated 
 into a single passion, and that is only possible in very inferior 
 animals. 
 
 Now that the intimate connection between these two Func- 
 tions of Religion lias been established, we shall be free to employ 
 in turn either one or the other to explain the unity of man. 
 Their essential agreement is no doubt only fully developed 
 under the final form of Positive Religion, towards which the 
 highest members of the human family are gradually tending. 
 During the transitional era of Theology one Function was supreme 
 over the other, according as the prevalent belief was more or less 
 social in its character. Polytheism was much more capable of 
 combining than of regulating ; whereas Monotheism only com- 
 bined men so far as it succeeded in regulating their lives. 
 Still these temporary differences only brought out into stronger
 
 Chap. I.] GENERAL THEORY OF RELIGION. 1 1 
 
 light the natural agreement between the two functions of 
 Religion ; for each thus becomes the collateral support of the 
 other. 
 
 This leading idea forms the starting-point of a general 
 theory of Religion. It shows a natural agreement between the 
 two permanent conditions which are equally characteristic of a 
 state of harmony. It now becomes necessary to continue the 
 task by one which is more difficult, and for which the ground 
 is less prepared, namely the examination of the two conditions, 
 the one external, the other internal, the complete harmony of 
 which alone makes it possible to regulate or to combine. 
 
 To constitute any true religious state there must be a con- ii. coxdi- 
 cuiTence of two primary elements : the one, objective, and lkhox! pp.'^' 
 essentiall}'^ intellectual; the other subjective, and essentially ^ei/joni^, 
 moral. Thus Religion exerts an influence at once over the piiesanob- 
 
 <^ jective or lu- 
 
 understanding and the feelings, neither of which separately *'i|^''fs„5ec 
 would suffice to establish a true unity either for individual or ti'^e or moral 
 
 •' baseoiuiuty. 
 
 .collective life. On the one hand it is requisite tliat our minds 
 should conceive a Power without us, so superior to ourselves, as 
 to command the complete submission of oiu- entire life. But 
 on the other hand, it is equally indispensable that our moral 
 nature should be inspired within by one affection, capable of 
 habitually combining all the rest. These two essential con- 
 ditions naturally tend to work as one, since the sense of sub- 
 mission to a Power without, necessarily seconds the discipline of 
 the moral nature within ; and this in turn prepares the way for 
 the spirit of submission. 
 
 The extreme difficulty which the mental condition of modern AmoraUiase 
 times presents to unity, leads us frequently to suppose it possible insufficient. 
 onl}^ in the field of morals. It is, no doubt, only in the moral 
 nature that any agreement at all is consistently sustained in the 
 midst of the prevailing anarchy. But the too obvious imper- 
 fection of this as a basis of Order, public or private, is a very 
 good proof of the inherent weakness of this principle by itself, 
 either to combine or to regulate. 
 
 Even if the nature of the human brain permitted, more onr moral 
 completely than it does, the supremacy of the higher instincts, umîîcfbe dis- 
 still their constant ascendancy would not establish any true aimiSsëf- 
 unity within us, especially in the sphere of action, without an subjected to 
 objective basis without us, which the intellect only can supply, reaiity!^ 
 So long as this belief in an external Power remains incomplete
 
 12 SYSTEM OF POSITIVE POLITY. SOCIAL STATICS. 
 
 or unsteady, the loftiest emotions are no check against infinite 
 extravao-ance and profound disagreement. What would be the 
 consequence of supposing the life of man entirely independent 
 of the external world ? In this preposterous hypothesis not 
 only would the activity of our race be at once deprived of any 
 substantial object ; but the benevolent emotions also would at 
 the same time lose all character of consistency ; and would 
 ultimately be wasted in barren and aimless effusion. 
 (1) Intel- In order then to regulate or to combine mankind, Religion 
 
 (•.mdiuon. must in the first instance place man under the influence of some 
 vidu'Iior'sô- external Power, possessed of superiority so irresistible as to 
 sHb'JctiOTto leave no sort of uncertainty about it. This great principle of 
 poweî^™oi- social science is at bottom merely the full development of that 
 rsm'de°emis' pi'imary notion of sound Biology — the necessary subordination 
 its environ-'^ o^ cvery Orgauism to the Environment in which it is placed. 
 nient. ^|. ^^le Opening of the century this truth, of the close depend- 
 
 ence of organism on environment, remained still completely mis- 
 imder stood by the most eminent thinkers. Its gradual accept- 
 ance forms the principal advancement in science during our 
 times, although till now it has not been viewed in a manner 
 sufficiently systematic. For its right conception it should in 
 the first place be confined to the Vegetative existence, the 
 primary basis of all the higher types of life. Here it is im- 
 possible to mistake, tliat the continued operation of the 
 surrounding conditions is in three ways indispensable to every 
 being ; first, in furnishing the materials of food, secondly in 
 exciting the vital power, thirdly in regulating its exercise. 
 Now the same external influences apply alike to the strictly 
 Animal life, in which the powers of sensation and motion are 
 equally determined by the force without. Lastly passing to 
 the higher functions of man, we find them also equally depend- 
 ent on the external world, either as supplying sustenance or 
 stimulus, or as regulating the action of the brain. Thus, Plan's 
 Moral nature, besides that it rests upon the two lower futictions 
 of life, is no less than they are, directly under the limitations 
 of the world without. A sound theory of Biology thus furnishes 
 the Positive theory of Religion with a foundation wholly un- 
 assailable ; for it proves the general necessity for the constant 
 supremacy of an external Power as a condition of unity for 
 man, even in his individual life. 
 (2) Moral At the Same time this reasoning drawn from Biology is 
 
 conditions.
 
 CHiP. I.l GENERAL THEORY OF RELIGION. 13 
 
 useful as proving, that the moral conditions required by the The condi- 
 state of unity are of more importance than the intellectual. r<ai unity are 
 In fact the intellectual must be always more or less completely portant and 
 fulfilled in all races of animals, capable of comprehending- the cuit to reach 
 first conditions of their life. For the unvarying dependence intellectual 
 of the being on its environment has nothing of an accidental 
 character about it, and does not admit at any moment of the 
 slightest doubt. This truth so completely forms part of the 
 life of every organism, that it would require a greater intel- 
 lectual effort to reject it than to acquiesce in it. Even in the 
 human species the most presumptuous dreamer could never 
 seriously go so far, as to deny in direct terms a subjection to 
 the World without, by which his daily conduct is determined. 
 On the other hand, the moral conditions of true unity, though 
 not less indispensable than the intellectual conditions, are such 
 as are by their very nature more liable to collapse. This moral 
 nature indeed is so little an essential element of living beings, as 
 to be absolutely wanting in a great number of races. Without 
 doubt it is always found wherever there is a capacity for social 
 existence. But as collective life can only be developed in a 
 high form, in our own kind, it is only in man that Religion can 
 control the feelings, in such a way as to lead to real action. 
 Yet the requisite intellectual belief in a dominant Power may 
 be distinctly seen in some of the higher animals. Thus though 
 the importance of the moral unity is not less than that of 
 intellectual, it presents greater difficulties to a scientific explan- 
 ation ; and none in fact has been given by any school of theo- 
 logians or metaphysicians. 
 
 That we may understand this more clearly, let us for the Moral nnity 
 
 requires 
 
 moment recall the point of view which more or less prevailed, ft-eeciom tor 
 
 ^ , r ? the life witn- 
 
 uutil the very recent period when biolooy sufficiently esta- in, asweiias 
 
 ■^ ^ . "-^ -^ the sense of 
 
 blislied, that the Benevolent Affections were a real part of human Powt r over 
 
 ' _ . '- the life with- 
 
 natui'e. On that assumption moral unity could only exist o"t- 
 as the result of an egoistic principle. Now the utter ineffi- 
 ciency of any such influence as a regulating force has been 
 sufficiently shown. The feeling of dependence on a Power 
 without cannot really supply its place. However deep this 
 conviction may be, it inspires at most an enforced resignation, 
 if the Power withovit is one which obviously offers an insuper- 
 able resistance. But this painful moral condition is far re- 
 moved from a true discipline of the feelings, which must always
 
 14 SYSTEM OF POSITIVE POLITY. SOCIAL STATICS. 
 
 be free, to possess real vitality. The difference is seen at once 
 when we compare the moral condition of the dog in a domestic 
 state with tliat of the lion in captivity. Although long ex- 
 perience inspires the wild brute with a passive sense of resig- 
 nation, moral unity does not exist within him. He gives way 
 in turn to impotent struggles and to ignoble torpor. On the 
 other hand the moral life of the dog becomes direct and 
 continuous, the moment that he has learnt to submit his egoistic 
 cravings to liis sympathetic instincts. The contrast is yet 
 clearer between the ancient slave and the modern proletary. 
 Although in material matters both present a personal existence, 
 whether active or passive, nearly the same, the liberty of the 
 workman renders him alone capable of true moral unity ; for it 
 permits free action to his benevolent feelings. The bitterest 
 circumstance of ancient slavery to all the higher spirits must 
 have been the impossibility of living truly for others, all their 
 tasks being compulsory, or at any rate supposed to be so. It 
 is moreover evident, that an habitual belief in a subjection to 
 an external Power, is far from sufficing to establish unity in 
 man, although it is indispensable for it to a certain degree. 
 For when this sense of dependence becomes too intense it 
 prevents even the discipline of the affections, which is the 
 result of the spontaneous action of the altruistic instincts. 
 The happiness and the dignity of every animate being require 
 therefore the constant action and reaction of an acknowledged 
 external Power without, with free play for the Sympathetic 
 Instincts within. 
 Tt maintains To Complete our estimate of the second condition necessary 
 
 harinoni' 
 
 with the in- to religion, its Moral unity, we must regard it as the principal 
 unity means of establishing: indispensable harmony with the first, or 
 
 through the i i 
 
 spirit of ve- Intellectual unity. This is by its nature invariable, at least in 
 all essential laws ; and thus the mutual agreement between 
 them must in the main be due to the moral element, which 
 alone can dispose the being to voluntary submission. We have 
 hitherto not properly distinguished submission from a degrading 
 servility, for want of a sound moral theory. Of the three organs 
 of the brain devoted to the altruistic instincts, as we have seen 
 in the former volume, the religious sentiment depends princi- 
 pally on the intermediate one, that of Veneration. This is the 
 disposition which accords best with feelings of devotion towards 
 a superior Power. But beside the vital reaction of this inter- 
 
 neratiun.
 
 Chap. I.] GENERAL THEORY OF RELIGION. 15 
 
 mediate organ upon the two extremes which surround it, these 
 also must share directly, although in a less degree, in originat- 
 ing that composite feeling of which Religion is the product. 
 In fact to make submission complete. Affection must unite 
 with respect ; and this combination of feelings is indeed effected 
 spontaneously by the sense of gratitude, which has its origin in 
 the union of dependence and respect. This relation at first 
 seems limited to the most special of the sympathetic instincts, 
 that which we especially call Attachmcnt. But it extends also 
 to the highest organ of the altruistic feelings, that of universal 
 Benevolence, on which the complete unity of the affections 
 more especially depends. To this end it is enough, that the 
 same disposition be observed in the external Power, which 
 by its superiority demands our submission. This similarity of 
 feeling between the external Power and those subject to its 
 influence has nothing of the fortuitous about it ; it is a con- 
 sequence of the thorough universality of the benefits conferred. 
 This is such that no one of the various beings whose submis- 
 sion is supposed can claim them for itself exclusively. In the 
 second place the profound respect inspired by the Supreme 
 Power awakens also a mutual sentiment of benevolence, in all 
 who join in devotion to the same great Object. This last cha- 
 racteristic again of the religious spirit leads us to comprehend 
 a further attribute of the external Power. We must sup- 
 pose in fact that the Supreme Power admits of a real attach- 
 ment on our part, an idea which presumes in it a faculty by 
 which its natural Goodness controls the exercise of its Authority. 
 By this further condition of the religious state we get a more 
 complete union between its two principal conditions : Conviction 
 and Affection. This existed very thoroughly in the earliest 
 form of human religion : but in later forms the desire of satis- 
 fying this want tended to retard the establishment of the final 
 phase of Unity, as will be hereafter explained. 
 
 Having: thus completed our systematic analysis of the reli- ^^iii -n-as 
 
 " J- ^^ ./ nghtinmak- 
 
 gious emotion we can better do justice to the sagacity, deep i"^'^!'^^'"^". 
 althougrh empirical as it was, which in spite of the difficulty of <>' Religion, 
 
 o 1 ' i. ^ wrong in re- 
 
 his task ffuided the orieinal author of the true theory of the brain. ?aniing it as 
 
 ^ ° ^ the sole seat. 
 
 Grall, wlien his genius led him to suppose the organ of venera- 
 tion to be the proper seat of the religious instincts, fell into 
 important error only in that he regarded as simply moral, a 
 disposition which is in the same degree intellectual. But this
 
 16 SYSTEM OF POSITIVE POLITY. SOCIAL STATICS. 
 
 philosophical misconception, though not of great importance in 
 Biology, leads in Sociology to immense aberration. By with- 
 drawing attention from the objective base of human Unity, it 
 renders any real history of the entire range of Eeligion im- 
 possible ; for it overlooks the unfailing source of all varieties 
 in Religion, that is, that we are ever modifying our views 
 respecting the order of the external World. The result is that 
 this vicious assumption leads us to regard as Absolute, conceptions 
 which are Eelative by their very nature. 
 Religion is The roHgious state, therefore, has for its basis the perma- 
 
 tiou of Love nent combination of two conditions equally essential — Love and 
 Belief; these, though profoundly distinct, must conspire to one 
 natural end. Each of them, beside that it is itself indispensable, 
 adds to the other an element, witliout which its complete effi- 
 cacy would not be exerted. Such is the instability of our 
 cerebral organisation that Belief woidd not be perfect without 
 Love, however high might be the degree of demonstration 
 reached. But conversely the best heart would fail in due Love 
 for any external Power, whose very existence admitted of con- 
 tinual doubt. And thus, whilst Love stimulates Conviction by 
 overcoming pride, Conviction prepares the way for Love by 
 counselling submission. 
 It binds the These are, broadly, the respective parts which fall to the 
 
 nature of n ■>• ii ., ifi i-n 
 
 man within, leelings and to the reason m that supreme task of human skill — - 
 
 and connects if. . , f rf r- 
 
 it with the the formatiou by a series of efforts, at first instinctive and then 
 
 Power «ith- .„..-, «^t „ 
 
 out. systematic, of some principle of Unity to govern the active life of 
 
 man, individual or collective. Harmony in the moral sphere 
 results from the subjection of the egoistic to the altruistic 
 feelings ; mental unity is derived from the predominance of an 
 \ external Order over us. On the one hand all our instincts are 
 I concentrated under one Affection, which alone can reduce them 
 I to order ; on the other hand, all our ideas group themselves 
 round the contemplation of a Force external to us. At the 
 same time this Economy of external nature furnishes us with a 
 direct guide to Action, which consists in accepting this order of 
 nature with dignity, or in modifying it with wisdom. Our 
 being is thus knit together, within and without, by a complete 
 convergence both of the Feelings and of the Thoughts, towards 
 that Supreme Power which controls our Acts. At that point 
 there arises Religion in its true sense, that is, a complete 
 unity, whereby all the motives of conduct within us are reduced
 
 Chap. I.] GENERAL THEOEY OF EELIGION. 17 
 
 to a common object, whilst our conduct as a whole submits 
 with freedom to the Necessity imposed by a power without. 
 The mere composition of this admirable word will henceforth 
 serve to suggest the leading idea of this theory ; it recalls the 
 fact of two states of unity in succession : the first, the combina- 
 tion of the powers within ; the second, the connection with the 
 Force without. This is the issue in which terminates the grand 
 dualism of positive Thought between the organism and its en- 
 vironment ; or rather between Man and the World ; or, better 
 still, between Humanity and the Eartli. 
 
 But in order to complete the fundamental conception of ]m™ grows 
 Unity, we must further suppose that the state of harmony re- mm-e reiu 
 quires for its maintenance the continuous union of the two ^'*'"^' 
 principal elements, affective and speculative. Now, notwith- 
 standing their natural affinity, the harmonious action of Thought 
 and Feeling must often be disturbed by the tempests which 
 arise in the complicated system of human existence, individual 
 and collective. Sometimes this goes so far as to change for a 
 time the natural state of coalition, into one of antagonism 
 more or less violent. This struggle between the Intellect and 
 the Heart is the principal feature of all the great revolutions, 
 whether in the individual or in society. The greatest of 
 these revolutions is specially distinguished by that unmeasured 
 anarchy, both mental and moral, which tortures the West of 
 Europe, since the irrevocable collapse of the last provisional 
 system. Thus the natural co-operation of Love with Faith 
 does not effect a complete equilibrium, but a state of continuous 
 movement, tending ever by the law of its action to a better 
 union. The degree of completeness, to which by successive 
 steps this combination of the elements of our nature may be 
 brought, will be treated in this work as the chief measure of 
 perfection attained by man. Human nature then, individual 
 as well as collective, tends to grow more and more religious, 
 however strange such a law may seem to our present ideas. 
 
 Having now sufficiently examined first, the twofold Function iii.— thk 
 of Religion, secondly the two Conditions which united form its of itEU-" 
 Basis, to complete the theory of Keligion in the abstract, it 17-20. 
 remains to define the leading Elements of which it is com- Theconsti- 
 
 o tiient parts 
 
 posed. are!!i'°'°" 
 
 The third branch of the inquiry into Religion, to analyse 1. a aosmti, 
 its Elements, has fewer difficulties than the second, to deter- tuai part. 
 
 VOL. II. C
 
 18 SYSTEM OF POSITIVE POLITY. SOCIAL STATICS. 
 
 mine its Conditions ; and follows from it. Since Religion deals 
 at once with the Intellect and the Heart, it must always con- 
 sist of an intellectual part, and of a moral part. The former 
 constitutes the dogma, properly so called, which explains the 
 aggregate of that external Order to which our unity is neces- 
 sarily subordinate. In accordance with the principle of classi- 
 fication by means of increasing dependence, this order of nature 
 will require explanation, first by Cosmology, then by Biology, 
 lastly by Sociology. The Supreme Power is thus sufficiently 
 manifested by this ascending series of conceptions ; and we 
 proceed in due course from the first portion of Eeligion to the 
 second, and follow the same ca'-dinal rule of progression from 
 the World Without to that Within. The Intellect having been 
 reduced to order, order must be established also in the Heart. 
 From the reign of Faith we pass to that of Love. Such at 
 least is the chain of systematic reasoning by which Philosophy 
 would constitute a final state of human unity, collective and 
 social. Still in Society, as with each one of us, the ordinary 
 and spontaneous course of development is the reverse. Natur- 
 ally, we proceed from the internal to the external, from Love 
 to Faith. 
 The inteiiec- Without stoppinof to cousidcr the difference between these, 
 
 tiial part of . . 
 
 Reiigionis {{^q objective and the subjective methods, we may note that, 
 moral is w^q. t,\vo esscutial portions of Religion remain always widely dis- 
 tinguished. The only proper subdivisions of Doctrine are due 
 to the succession, both in logic and in science, of the three 
 grand stages of Philosophy, Cosmology, Biology, and Sociology. 
 But indispensable though these be for purposes of classification, 
 we must never lose sight of the fundamental Unity of the 
 whole Economy of Nature, which Religion comprehends always 
 as a whole. This is not the same with the moral part of Reli- 
 gion, in which the radical distinction between feelings and acts 
 requires a separation of the component Elements. 
 The moral Lovc must alike control Feelings and influence Acts. But 
 
 part of Reli- . ° 
 
 gion deals tlicse two direct duties of the governino; Principle of life must 
 
 with feelings , o o j. 
 
 as well as not be confouudcd ; since the former relates only to the internal, 
 
 acts, hence •' ' 
 
 2. worship tbe latter relates also to the external World. In their widest 
 
 anil 3. 
 
 government, extcnsiou thesc two fuuctious fumisli Religion, the first, with its 
 worship properly speaking, — the second, with its government, 
 moral as well as political. Viewing Religion as a whole, both 
 are necessarily subordinate to the doctrine which supplies them
 
 Chap. I.] GENERAL THEORY OF RELIGION. 19 
 
 at once with the conditions and the laws by which Worship 
 must control the feelings and Government the conduct, private 
 and public. Nevertheless in its turn Affection, with its two- 
 fold domain, reacts powerfully upon Conviction, with its single 
 domain ; and ever recalls Thought to the subjective end, 
 which its objective spirit is constantly forgetting. 
 
 Such, systematically viewed, are the constituent parts of Thus the eie- 
 Eeligion, which, undertaking to reduce human life to unity, lit-ionare 
 
 _ ° ' ' » _ "^ ' three : Doc- 
 
 brings within its sphere the three chief sides of our nature, trine, wor- 
 
 o A _ _ ^ ' ship, and Go- 
 
 Thought, Feeling, Action. In commencing with the first it is vernmeut. 
 
 especially objective ; the second is mainly subjective ; the last 
 partakes equally of both characters. This progression of ideas 
 from the external to the internal, serves as a crucial example 
 of true scientific classification. The Doctrine thus forms the 
 ground-work for the Worship, and the Worship for the Govern- 
 ment. This, the natural arrangement of the three elements, 
 shows the propriety of the universal rule that a religion must 
 be characterised by its worship. The worship, which holds a 
 middle place, is dependent on the doctrine, and instrumental 
 to the government, and thus is entitled in principle to repre- 
 sent them both. Taking the worship and the government 
 together we have the true twofold division of Eeligion into the 
 sphere of Faith and that of Love. Taking, on the other hand, 
 the worship with the doctrine, we have another combination, 
 that of the theoretic element and of the practical element. 
 Althovigh the latter analysis of Keligion is in accordance with 
 the custom of instruction, the former analysis is much more 
 valuable for purposes of teaching. The principal practical 
 distinction is due to the fact that human action, individual or 
 collective, relates sometimes to our external condition ; some- 
 times to our own physical, intellectual, or moral, nature. Now 
 this threefold internal sphere, the human, the necessary object 
 of our highest activity, is the special field of Worship under- 
 stood in its fullest sense. If we are to regard Religion as com- 
 posed of two elements only, we must therefore take it as a 
 combination of Worship and Government. The other com- 
 bination of Worship with Doctrine has been mentioned only 
 to bring out more clearly the natural fitness of the second 
 element of Religion, the Worship, to represent both. But the 
 analysis which I finally choose as the best to express the true 
 series of parts, is that which makes Religion to consist of 
 
 c 2
 
 20 
 
 SYSTEM OF POSITIVE POLITY. SOCIAL STATICS. 
 
 NoR^rAI, 
 
 TYI'K Ol.' 
 UXITY, pp. 
 20-70. 
 
 Tho chief 
 task is to as- 
 certain tlie 
 character of 
 human 
 Unity. 
 
 And this 
 niu.st be ac- 
 conipauied 
 by the his- 
 tory of its 
 .cradnal rea- 
 lisation. 
 
 This slcetch 
 of the type, 
 and of the 
 liistory of 
 Unity will 
 not interfere 
 with the sub- 
 jects of the 
 tno follow- 
 ing. volumes. 
 
 three essential elements, Doctrine, Worship, and Gfovernment. 
 Thus Eeligion in its complete form, resumes in itself the 
 entirety of man's real existence, and is equally scientific, 
 aesthetic, and practical. It thus combines in their sources the 
 three great creations of man, philosophy, poetry, and politics. 
 This universal Synthesis begins by giving- system to the study 
 of the True ; next it idealises the instinct for the Beautiful ; 
 and finally it realises the attainment of the Good. 
 
 This completes tlie Theory of Religion in the abstract, its 
 Function, its Nature, and its component Elements having each 
 been duly considered. But tlie great subject of Eeligion will 
 hardly be sufiiciently worked oat, unless by an explanation 
 of the general Character of the true unity. Taking the 
 three orders of ideas together, we shall be in a position to show, 
 what is the synthetic method best adapted to attain tlie double 
 End of religion, to supply its two primary Conditions, and to 
 develop all its essential Elements. This task naturally forms 
 the leading purpose of the present chapter, which will serve as 
 a basis common to all subsequent inquiries into the problems 
 of society. My preceding remarks are designed only to secure 
 a systematic basis for this all-important construction. 
 
 The importance and the difficulty of this scientific demon- 
 stration appear more strongly, when we see that even this 
 would be insufficient without a justification from history. The 
 true Religion could not have come into existence without a pre- 
 paration of vast length, scarcely yet concluded even amongst 
 the first of the nations. The principle which governs the final 
 state of Synthesis would be but very imperfectly defined, unless 
 we were to follow up our direct analysis of it, by a general sketch 
 of the provisional phases, which prepared the way for the 
 complete attainment of Unity. 
 
 i\t first sight it might appear that this double method of in- 
 quiry trenches upon the subjects of the two volumes which are 
 to succeed : — one of which will embrace the actual course of the 
 development of mankind, the other the true character of the 
 final system. Further consideration, however, will show that 
 this is quite in accordance with the regular connection of the 
 various branches of Sociology, as stated in the Introduction to 
 this volume, and in the whole of the General View. What I 
 am about to do, is only to give special importance, in this the 
 chief statical theory, to the law stated therein, the law of
 
 Chap. I.] GENERAL THEORY OF RELIGION. 21 
 
 constant subordination of the study of Progress to that of Order. 
 The evolution of man can result only from the continuous de- 
 velopment of the fundamental organism — Humanity, and this 
 may he defined in the natural type, assumed, in the first 
 instance, to be complete. Thus a statical treatment of the 
 subject will serve as an universal basis for the dynamical ex- 
 planation reserved for the tliird volume ; wherein will be drawn 
 out the necessary course of progress, through which the human 
 race had to pass in its path to Unity. The same is true of the 
 relation of this volume to the concluding volume. In fact the 
 Future of mankind can only exhibit the state of Order most 
 conformable to our nature, the germ of which was contained 
 in the earliest state. This is therefore the place to consider 
 the general Character of the final system ; whilst my fourth 
 volume will treat its ultimate expansion, upon the termination 
 of my volume upon History, or its indispensable preparation. 
 
 This outline of the plan of this work will I hope show that in ti"* work 
 
 each element 
 
 the course adopted does not involve any real repetition. The ofsocietywui 
 
 ^ ^ . be treated 
 
 method, which I am here employing for Keligion, will be fol- separately. 
 lowed in the consideration of all the essential elements of the 
 social system, such as the Family, Language, &c., the subjects 
 of the following chapters. Each of these will be treated here, 
 with reference first to the general Elements of its fundamental 
 constitution, secondly to the gradations necessary for its com- 
 plete realisation. The next two volumes will treat, the one 
 the actual course which this Development has taken, the other, 
 the normal Type which tliat development will finally assume. 
 Thus the statical basis I now commence, will facilitate the 
 working out of both these subjects, though it will not render 
 them superfluous. 
 
 This distinction in method is lastly, to reduce it to system, Tins method 
 an illustration of the contrast between tlie concrete and the thecmtrast 
 
 1 • 11 1 • f • between ab- 
 
 abstract, which, far from bemg absolute, admits of various «tract and 
 degrees. In this volume each essential Element of the great 
 organism is studied separately from the rest, first in its own 
 nature, and then in its historical development. On the other 
 hand in social Dynamics, the study will always be concerned 
 with the whole of these different elements together, so as to 
 show first their general evolution, and then their ultimate 
 hai-mony. Thus all the leading subjects of the social science 
 will be treated, first separately without reference to time, 
 
 concrete.
 
 22 
 
 SYSTEM OF POSITIVE POLITY. SOCIAL STATICS. 
 
 Special pur- 
 pose of this 
 chapter. 
 
 The highest 
 tyjje of Syn- 
 tliesi ? piiiioi- 
 )]ally con- 
 cerned with 
 the basis of 
 Keligion. 
 
 Belief is af- 
 fected by tlie 
 Outer world 
 directly ; af- 
 fection indi- 
 rectly. 
 
 secondly in combination and in order of succession. The 
 treatise when complete will Lave considered Society, first as 
 existing in space, then as existing in time ; but so as not to 
 involve the errors either of repetition or of anticipation. This 
 great principle of logic applies to every case where the statical 
 study can be contrasted with the dynamical. It bears a strong 
 analogy to the relation drawn by Bichat, between the primary 
 theory of the Organism, and the direct theory of Life. The 
 constant use of this method, which in subsequent chapters does 
 not require to be justified, will give no serious difficulty to 
 readers who are duly prepared. Abstract Anatomy, when treating 
 of the vital properties of the various tissues and the evolution 
 of each, is not encroaching on the proper sphere of Physiology ; 
 where the tissues are treated only, as combined in organs properly 
 so called. In the same way, in social Statics the study in the 
 abstract, of the existence of each primary element, and its 
 development as a whole, leaves to social Dynamics its special 
 task, that of combining into a whole these various conceptions, 
 and thereby determining the character of the successive phases 
 of Humanity. 
 
 Having explained the method here adopted, and it will be 
 regularly used for the future in all similar cases, I proceed to 
 the special purpose of this chapter, which will be to establish 
 in the first place, the highest Type of the social union, secondly, 
 to describe the immense course of Preparation required for it. 
 
 Of the three classes of abstract notions above stated, the 
 Purpose, the Basis, and the Elements, of Eeligion, we have now 
 to treat mainly of the second. For it is only the intellectual 
 and moral conditions of the religious state, which are suscep- 
 tible of great and immediate variations. Thus in order to 
 establish a sound principle of Unity, we must in the first place 
 secure this intellectual and moral Basis ; and then its reaction 
 on the other two becomes very important. When the state of 
 harmony best adapted to the nature and the position of Hu- 
 manity has been determined, it will be time to consider the 
 natural tendency this harmony has, to exhibit in its highest 
 form the true Purpose of religion, and to develop all its general 
 Elements. 
 
 Each of the two component parts which form the Basis of 
 the union of mankind, is directly subject to important modifi- 
 cations, the progress of which, as seen in man's history, exhibits
 
 Chap. I.] GENERAL THEORY OF RELIGION. 23 
 
 nothing arbitrary. The law which governs all these changes is 
 that which is common to all other forms of evolution ; it con- 
 sists in the gradual development of the essential principle of the 
 movement — which in morals, is the governing Instinct, in the 
 intellect, is the Belief giving harmony to the ideas. Here how- 
 ever we meet with a radical difference between Affection and 
 Belief, as indeed the cerebral theory established in the pre- 
 ceding volume might indicate. This arises in the following- 
 manner. Since Belief refers to some objective foundation, all 
 its necessary modifications are due directly to increased pre- 
 cision in knowledge of the Order of the external world. On 
 the other hand, tlie subjective impulses are not directly in- 
 fluenced by the increasing knowledge of the world without ; 
 for the emotional organs of the brain are not properly speak- 
 ing in relation with the outer world at all. The feelings, it is 
 true, tend of their own nature to greater fulness, but their 
 natural expansion requires invariably some external impidse. 
 This can only reach them through the medium of the other 
 two regions of the brain. Consequently all normal modifica- 
 tions of Feeling are the result of the twofold reaction, exercised 
 upon it, first by the Intelligence, and then by the Activity ; 
 whilst it supplies both Intelligence and Activity with constant 
 stimulus. Hence it arises that the external World produces 
 radical modifications in the Affections, although without any 
 direct relation with them. It stimulates some and restrains 
 others, as the speculative or practical condition of man calls 
 out opinions or actions. Thus the Environment constitutes 
 the great regulator of the human Organism ; even in that 
 emotional part of cerebral function, which has no immediate 
 relation with the outer world. 
 
 Although our instincts are permanent by their very nature. Moral Pro- 
 
 ËTi'oss is flc- 
 
 yet their active development is subject to regular variations in terminer by 
 
 1 -il J 1 il 1 • J • ^^^ varia- 
 
 accordance With tbe progress to be traced m our conceptions tionsin 
 
 ,,. T1111 • 1 iji- thought and 
 
 and our undertakings. But both conceptions and undertakings activity. 
 tend more and more to conform to the Order without, which is 
 the constant object of our contemplation and of our activity. 
 This is the reason that this Order, which is independent of us, 
 has a twofold part in the regulation of our Instincts ; on the 
 one hand, by stimulating them through the ideas which it 
 supplies, on the other hand, exercising them to make the efforts 
 it involves. It is true that this double external influence is
 
 24 SYSTEM OF POSITIVE POLITY. SOCIAL STATICS. 
 
 not the sole source of the biological changes to which the 
 instincts are subject. The instincts are, besides, affected by 
 the internal impressions conveyed to them through the nutritive 
 viscera, with which they are connected by nerves, according to 
 the general principle already shown in my theory of the brain. 
 But this latter class of modifications of the affections, although 
 very important in the special study of each individual life, re- 
 mains quite secondary in Sociology, because variations, due to 
 the internal structure of individuals, neutralise each other in 
 the mass. The external influences only are sufficiently con- 
 tinuous and sufficiently general to produce any great reaction 
 on our social feelings ; and accordingly these become more and 
 more bent iû conformity to the Order without, which serves 
 them both for an end of Action, and an object of Thought. 
 It thus happens, nor is it merely accidental, that the chief 
 instrument, by which Feeling is modified, is that External in- 
 fluence, which we are best able to study ; provided always 
 that we are not pushing our Positive study of Humanity, 
 to enter upon the subordinate career of each individual human 
 being. 
 The Unity Thus, iu the true theory of the moral nature, the External 
 
 in can only Order teuds more and more to regulate, not only the progress 
 mission toan followed by our intellectual and practical Activity, but the 
 ont. effective development of the P"'eelings as well. Hence it is, that 
 
 the different phases of the unity of mankind in Religion are 
 principally determined by the prevalent belief for the time, 
 respecting this Economy without, wliich thus dominates our 
 life. Notwithstanding the slight direct influence of the intel- 
 lect over the collective system of the brain, yet it is the intellect, 
 which in the end determines the Character of Religion for tlie 
 individual, and still more for tlie race, at each jjhase of our de- 
 velopment. Whilst giving us a truer knowledge of this order 
 of nature. Reason modifies more and more nor only the Activity, 
 but the Feelings. JNIan reaches more and more fully the state 
 of real synthesis, as he more thoroughly recognises the intel- 
 lectual, and ultimately the moral, control exercised by the 
 external Order ; the effect of which seems limited at first ex- 
 clusively to practical life. Since the preponderating influence 
 of this Order is irresistible in all that relates to the Activity, 
 no real Unity could ever be established in human nature, unless 
 our Beliefs and even our Instincts were capable of submitting
 
 Chap. I.] GENEEAL THEOKY OF RELIGION. 25 
 
 to it also. The best mode of prochicino- harmoii}^ of all the 
 faculties, or rather the only mode which is complete and will 
 be permanent, consists in extending first to the Intellect, then 
 to the Feelings, that principle of regulation by reference to the 
 World, which necessarily never ceases to direct the Activity. 
 Until this essential harmony between the faculties is realised, 
 Religion must prove insufficient. For the three co-ordinate 
 forces in human life will remain under the direction of prin- 
 ciples, which differ, and often are at variance. In an organism 
 so complex as the individual man, and still more the collective 
 Humanity, entire consensus between all the faculties of life 
 can only be established, through the subordination of all, to 
 the uniform influence of an Order external to them : which 
 shall be simpler than they are, and consequently more regular. 
 In a word, the great difficulty for Religion is, to provide 
 that the external Order of the world shall regulate the in- 
 ternal Order of human nature, without interfering with its free 
 action. 
 
 To understand how these two ends can be reconciled, we Analysis of 
 
 L<a\vs ot the 
 
 must do more than explain the general relation of the external External 
 Order to the three essential Elements of human life. We must 
 proceed to analyse this Order from the religious point of view, 
 conceiving it in the first place, as the Basis of submission, in 
 the second as the End of our activity, lastly as an Object of 
 affection. This distinction follows directly from my Classifi- 
 cation of the Sciences, which requires us first, to study natural 
 laws inaccessible to our control; secondly, those which admit of 
 modification ; lastly, regarded as phenomena of human nature. 
 The Order of nature cannot establish an influence upon men 
 of a truly religious character unless it embraces equally these 
 three orders of phenomena. This only will enable the Affec- 
 tions and the Belief to combine in constant unison with the 
 Activity ; and thus to establish a condition of complete and 
 universal Harmony. 
 
 The whole religious influence of the external Order rests Both intei- 
 
 ., , f.. .,.,. ,. . 1' ct and ac- 
 
 primarily upon the ciiaracter oi invariability, peculiar to its tivity ne&i 
 
 cxtfrnîil li- 
 
 several essential conditions, conditions which are wholly inde- mitation. 
 pendent of us, even where they concern us directly. The con- 
 stant need of such a regulating force is as yet only thoroughly 
 felt with respect to our practical life, which would be con- 
 sumed in vague eff"orts and indiscriminate activitv, unless there
 
 26 
 
 SYSTEM OF POSITIVE POLITY. SOCIAL STATICS. 
 
 Hypotliesis 
 of an unin- 
 telligible so- 
 lar system. 
 
 E^fternal li- 
 mitation is 
 still more 
 necessar3'for 
 moral life. 
 
 existed insurmountable obstacles to form some limits to our 
 schemes. Nor is some such external Power less necessary to 
 the intellect, which would lose itself in an endless play of fancy, 
 unless it were confined within due restrictions. 
 
 This need of conforming our Acts and our Thoughts to a 
 Necessity without us, far from hampering the real development 
 of our nature, forms the first general condition of progress 
 towards perfection in man. We shall see what this influence 
 is in a very striking manner, if we suppose the earth to possess 
 an astronomical condition, such as to produce extreme irregu- 
 larity in its natural order. We need not extend the assump- 
 tion so far as to suppose for the earth's orbit something similar 
 to that of comets, especially those of quick recurrence ; for in 
 such an orbit all real life, even the merely vegetative, would 
 be rendered impossible, the variations being too extensive and 
 too rapid. Without having recourse to this violent hypothesis, 
 we can easily imagine pertiu'bations which, though they would 
 not render our existence impossible, would prevent us from 
 arriving at any adequate knowledge of the essential Order of 
 our system. Such a result would follow, for instance, from a 
 great multiplicity of planets, almost circular in orbit, very near 
 in position, and almost equal in mass. In that case the entire 
 development of man would be checked by conditions without, 
 from the want of some objective Basis; whereby alone we can 
 obtain the requisite fixity for oiu* Conceptions, or for our 
 Efforts. 
 
 But the religious influence exercised over man by the Order 
 of nature is still more important, and at the same time less 
 understood, when we turn to the Feelings, than it is, even 
 with the Eeason and the Activity. It is through this agency 
 that Belief begins to combine directly with Affection so as to 
 subdue our egoism. In the first place, the compulsory sub- 
 mission, imposed by this external fatality, much assists the 
 spontaneous expansion of the sympathetic instincts, by the 
 check which it places on the whole of the personal desires. 
 Pride and vanity are brought within the scope of this discipline, 
 even in respect to our intellectual creations, which are ever 
 subordinated to this independent power. This universal re- 
 straint on man forms in every respect the first Basis of a durable 
 Morality, by forcing us to seek without ourselves the sources of 
 our own actions and conduct ; for that visionary independence,
 
 Chap. I.] GENERAL THEORY OF RELIGION. 27 
 
 of wliich metaphysicians dream in their pride, woidd only lead, 
 
 if it could be realised, to an incurable assertion of the personal 
 
 instincts. In the second place this constant external Necessity 
 
 is just as useful to combine bodies of men, as it is to regulate 
 
 the individual. As it controls all alike, it tends to unite, in 
 
 spite of themselves, all who are beneath its sway. It thus 
 
 fosters in them the dispositions which bring- men together, as 
 
 much as it suppresses in them those, which put men asunder. 
 
 Mutual union offers itself to each as his principal resource 
 
 against the Destiny without. Now this spirit of cooperation 
 
 so induced, never remains strictly confined to passive endurance, 
 
 even in a case where the external Order remains wholly beyond 
 
 our influence, as it would be in the hypothesis just made. For 
 
 in the most irresistible pressure of external circumstances, eveiy 
 
 living being retains a certain capacity to submit to tliem, in 
 
 such a way as to mitigate their force. Even in death an 
 
 animal so disposes itself as to suffer as little as possible. A 
 
 great portion of the industry of mankind is directly devoted to 
 
 enable us satisfactorily to meet laws, which we have no power 
 
 to modify, as those of the hours, seasons, and climates, all of 
 
 which call out a continuous exertion of our collective power of 
 
 action. It cannot indeed be said, that this double influence of 
 
 the external fatality upon the emotions, can supply the place of 
 
 a direct appeal to the affections. It does however much assist 
 
 the special development of the sympathetic instincts ; and I 
 
 shall have shortly to explain the deep bond of union between 
 
 these instincts and the full conception of the universal Order of 
 
 nature. 
 
 The existence of an immutable Order is therefore the An immuta- 
 ble Order is 
 
 primary foundation of true Religion, whether in a sponta- the basis of 
 
 ^ -^ & ' r- Religion. 
 
 neous or a systematic form. This fundamental doctrine, with- 
 out which unity would be impossible to man, must be regarded 
 as the most precious result of our intelligence ; the mind 
 finding Without the only solid ground which can apply to the 
 whole of our nature, individual or collective. The Positive 
 theory of Eeligion must therefore thoroughly expound a 
 conception which is at once objective and subjective; which 
 brings into final system the great dualism current throughout 
 all philosophy, and which irrevocably unites Man and the 
 World. 
 
 That this Order of nature is a truly objective reality will Thisexter. 
 
 '' -^ -^ nal Order is
 
 28 SYSTEM OF POSITIVE POLITY. SOCIAL STATICS. 
 
 )o;iiiy objeo- hai'dlj iiow be disputed by any thinker. The astronomical 
 hypothesis just employed would of itself prove this fact, as it 
 will serve to show how completely this fundamental notion 
 rests upon external conditions. We can imagine the Order of 
 nature subject to such variations, as to be utterly inexplicable 
 even to minds superior to ours. There is nothing to hinder 
 the supposition of worlds outside of our solar system, totally 
 involved in an agitation of their inorganic substance, witliout 
 any order at all, to the exclusion even of any general law of 
 weight. Such an extreme supposition should assist us in clear- 
 ing from the mind the Absolute theories to which it clings so 
 presumptuously, and teach us to recognise how thoroughly 
 Eelative is the actual order of nature. At the same time, even 
 if it were actually peculiar to our own world, this would be far 
 from a fortuitous accident there ; since it forms the first con- 
 dition of our human life. Elaborate investigation shows that 
 this correspondence between our planet and its inhabitants is 
 definite enough, to permit us to say, what must be some of the 
 astronomical arrangements of the earth, as was shown in my 
 previous work on Positive Philosophy. 
 But Mil- in- Although the main source of Positive Doctrine, the World, 
 
 iicfooi/oiir is wholly independent of us, our intelligence directly exercises 
 of'ir^*'^"" an influence over the several stages of the formation of Doc- 
 trine. In the first place this great notion requires a mind to 
 observe, just as much as a world which may be observed ; and 
 this Kant clearly perceived. For instance, the internal system 
 of tlie moon is unknov/n from want of observers ; and we on 
 this earth can only form some vague conjectures about it. On 
 our own planet races of low intelligence are profoundly ignorant 
 of tliat Order which we see with admiration, and of which they 
 barely gather by experience a few practical details. Secondly, 
 man never remains wholly passive in this work of observation ; 
 it is necessarily modified by the whole of our cerebral system. 
 Nor is this inevitably subjective character of our observations 
 due simply to the power of the emotions or of the activity. 
 The latter in the case before us, as in others, gives to oiu' 
 habitual acts of reasoning, one the motive, the other the end. 
 An influence both more direct and closer arises from this, that 
 our mental activity itself blends its own ideas with the impres- 
 sions it receives from without ; and thus gives a constant colour 
 to the final result of observation. The organ of comparison in
 
 Chap. I.] GENERAL THEORY OF RELIGION. 29 
 
 the brain is always looking- out for analogies on which to build 
 hypotheses, and with these the organ of co-ordination is always 
 striving after the construction of systems. Now this tendency 
 of the brain cannot fail to affect the corapleted notion ; and 
 thus the Conceptions which we form about nature are generally 
 more regular than the external Order they represent. 
 
 This notion, that our Belief respecting the Order of nature ^ono°'K?' 
 is to a minor degree subjective, has been much exao-o-erated by tn^isrei- 
 
 o J ^ ©to J ther purely 
 
 some who pretend to be successors of Kant, and has been s^ii^iectivc, 
 
 ••• ' nor purely 
 
 carried by some narrow thinkers into an idealism, which is as objective. 
 injurious to morality as it is erroneous in philosophy. It has 
 led them unconsciously to set up tlie purely personal existence 
 as the type, and dogmatically to discard any notion of collective 
 life. Thus the very spirit luost adapted to produce a Relative 
 view of philosophy, the study of the various cerebral conditions 
 which all real conceptions imply, is made an instrument of 
 retrogression towards the Absolute. On the other hand the 
 mere savants, especially mathematicians, from the want of an 
 encyclopaedic training, often fall into the very opposite con- 
 fusion ; when in their turn they exaggerate the objective inde- 
 pendence of the Order we perceive in nature. 
 
 Sound philosophy advances with firm foot in a course be- objectively 
 
 ■ . consiJerel, 
 
 tween these two pitfalls. It regards all laws of nature as con- o"riawsof 
 
 ^ ^ '-' >iature are 
 
 1 structed by our minds, out of materials drawn from without, oiiyapprox- 
 
 ^- ; --'-'^ _ - '- _ " imative. 
 
 Objectively considered their resemblance to the reality can 
 never be more than approximative. But since these laws are 
 needed only to supply our human wants, especially those of the 
 activity, these approximations become amply sufficient, when 
 directed from the point of view of those practical needs, which 
 regularly decide the due measure of exactness required. Be- 
 yond this general measure of precision there is frequently a 
 proper sphere for freedom of speculation, which we can use with 
 wisdom as a means of satisfying our merely intellectual cravings, 
 first of the scientific, then of the artistic order. In the simplest 
 and best elaborated of all the laws of nature, mathematicians 
 unconsciously apply in many instances this useful method, in 
 order to give the requisite perfection to their leading notions. 
 For instance they extend this conception of logical precision 
 in order to give to abstract formulae a character of universality, 
 indispensable for the advance of mathematical speculations ; 
 although at the same time the actual order of nature would
 
 30 SYSTEM OF POSITIVE POLITY. SOCIAL STATICS. 
 
 constantly belie that universality if it were carried into too 
 rigorous application. Thus we cannot assert that Newton's law 
 of gravitation does of necessity apply to all possible distances, 
 any more than we can assert that the law of Mariotte applies 
 to all possible forms of pressure. Yet these furnish the appro- 
 priate foundation, the one of celestial mechanics, the other of 
 the mathematical theory of gases. Unless we could suppose 
 them thus imiversally applicable their value as scientific instru- 
 ments would be extremely slight, 
 iiiaiioon- Our fundamental conceptions about the order of Nature are 
 
 <options of 111 -ITT 11 -1 
 
 laws of Na- thus the product of a collaboration, between the World without 
 
 tnre there /> i • i 
 
 n mains and the jMind within us. Laws of nature, that is general 
 
 some subjec- i i i • 
 
 tiveeiemeut. facts, are uothiug but hypotheses duly confirmed by observation. 
 If there did not exist any real harmony without us, our minds 
 would be wholly unable to conceive it ; but in no case can that 
 harmony be verified up to the degree which we suppose. In 
 this continuous process of cooperation, the world supplies the 
 matter, and man the form, of every positive idea. Now the 
 fusion of these two elements is not possible unless by mutual 
 sacrifices. An excessive tendency towards the objective ele- 
 ment would prevent any generalisation, which is always based 
 upon abstraction. But that analytic spirit which enables us to 
 form abstract ideas, would be impossible to us, unless we could 
 suppress the natural excess of subjectivity. Every man, com- 
 paring his ideas with those of others, spontaneously drops from 
 his observations of himself what is strictly personal pecu- 
 liarity, in order to reach that accordance between mind and 
 mind, which is the main function of the contemplative spirit. 
 But the amount of the subjective element which is common to 
 the whole human race is ordinarily not eliminated ; nor is its 
 presence usually accompanied by any serious inconvenience. 
 We could not reduce it in amount, except by intellectual in- 
 tercourse with other animals ; this we can rarely resort to, 
 and then only for subordinate ideas. Besides, whatever limit- 
 ations we might impose on the subjective element under a 
 growing desire to find a ground common to understandings 
 very different from man's, still our conceptions would never 
 attain to a pure objectivity. It would therefore be as impos- 
 sible, as it would be useless, to determine the exact degree, in 
 which the External and the Internal respectively contribute to 
 the formation of our scientific conceptions.
 
 Chap. I.] GENERAL THEORY OF RELIGION. 31 
 
 This view of the formation of philosophical ideas amply TheOrderor 
 explains the immense difficulty, which attended the discovery of couido*niybo 
 the laws of the universal Order of nature, a knowledge yet bysncce°slve 
 hardly attained fully, even by most eminent thinkers. If this ^^'^^^' 
 order were completely objective or purely subjective, it would 
 have been long since seized by our observations, or would 
 have arisen from our conceptions. But to grasp it required 
 the joint action of two influences, heterogeneous in nature, 
 though inseparable in result, the combination of which could 
 only be a work of slow development. The various ultimate 
 laws, which compose the scheme of that conception, form a Scale 
 of Nature, in which each branch rests on the preceding, in 
 the order of its decreasing generality and its increasing com- 
 plexity. Hence a sound comprehension of them could only 
 be obtained step by step. Yet their value in Eeligion is not 
 truly felt, until they come to embrace those facts, which stand 
 lowest in the series in point of generality, and highest in that 
 of complexity, for these alone can give us any truly universal 
 conceptions. 
 
 In order to show better the nature and the difficulty of the Moral, phy- 
 task of construction thus presented to the mind, I must here inteiièctuai 
 point only to three classes of laws, those which relate to the 
 three great functions of man. Affection, Action, and Thought. 
 The most subjective sphere embraces the moral laws, whilst 
 the physical laws form the most objective sphere. Between 
 these two extremes, the intellectual laws form at once the 
 proper connection, and the proper distinction ; for whilst their 
 purpose is objective, their source is subjective. 
 
 It is certain that the first spontaneous conception of these i. Moral 
 laws arose with the earliest efforts of the human mind, and were firlunTme, 
 indeed called out by the various wants to which they administer. tuai'iaws^°" 
 Although the most complex of all, the Moral laws in the earliest importance" 
 stages of civilisation engross the principal attention ; because 
 they relate directly to the main necessities of man, and are 
 closely connected with the two arts which are then of most 
 importance, that of war and that of government. In all the 
 poetic records of primitive societies, a very considerable em- 
 pirical knowledge of these Moral laws has been shown to be 
 obtained, whilst the Order of the material universe remains 
 wholly unknown. Yet withal, a knowledge so unsystematic 
 could not provide any permanent Basis of thought, because it
 
 32 SYSTEM OF POSITIVE POLITY. SOCIAL STATICS. 
 
 treated the Moral laws independently of the Physical laws, on 
 which they are necessarily dependent. Accordingly the culti- 
 vation of these physical laws, in unison with the exercise of the 
 activity, forms the only possible ground of a really scientific 
 course of luiman development. Hence the decisive construc- 
 tion of Positive Doctrine can only be commenced by the 
 settlement of physical laws, especially mathematical, which are 
 the most completely independent. But this systématisation 
 of the conceptions will never lead to any really religious effect, 
 until it is extended to the spliere of Moral laws, which alone 
 directly determine our entire life. Until this sacred task is 
 accomplished, the discovery of the material laws is destined 
 to have but a limited result, that of regulating the Activity. 
 Now the Physical laws do not admit of any systematic con- 
 nection with the Moral laws. This relation on which so much 
 depends, can only be established by the intervention of the In- 
 tellectual laws, which alone are equally connected with the two 
 extremes. This is the reason that ultimately the religious 
 construction as a whole must be mainly determined by the 
 mental laws ; though the direct influence of the Intellectual laws 
 is certainly less than that of either the Physical, or the INIoral. 
 2. intcUec- An empirical conception of the intellectual laws necessarily 
 
 tual laws . . • t ^ f>i 1 1 ft fj'- 
 
 ca 1 only be exists, aloug With that ot the other two orders oi law. W e can 
 socitty, and ucvor suppose that the faculty from which we derive all our 
 tLe latest. knowledge 01 laws either withm or without us, was ever re- 
 garded as having no laws of its own. The traces of the laws in 
 our mental constitution are found in the least of our discoveries 
 physical or moral ; since but for laws of mind, none would be 
 possible. But the scientific understanding of this mental con- 
 stitution offers more difficulties than either that of the material 
 world, or of our moral nature ; because it rests in reality upon 
 the gradual progress of the entire race. The life of the indi- 
 vidual gives us enough means of perceiving the main Moral 
 laws by themselves; although they appear at first sight devoid 
 of any connection. On the contrary the progress of the intel- 
 lect is not perceptible in individual life in so marked a manner 
 as to enable the leading Intellectual laws to be directly studied 
 in individuals. These can only be seen unmistakably in the 
 entire series of the phases through which the mind of Humanity 
 has passed. This important discovery requires therefore that 
 Positive Doctrine should be extended to the social sphere ; and
 
 Chap. I.] GENERAL THEORY OF RELIGION. 33 
 
 in so doing- it is led to form itself completely, and necessarily 
 takes in the moral laws. Thus the establishment of the laws 
 of mind must nearly coincide with that of true Religion. 
 
 The principal difficulty, therefore, in the formation of the Thereiigiour, 
 Positive Doctrine consists in the regular succession of several these laws 
 great phases of thought or sciences ; each of which depends on their inteV- 
 the preceding, and yet they only produce a religious influence 
 when combined in one whole. Each of these successive sciences 
 requires its own special inductions ; but they cannot be reduced 
 to a system except by the deductive method called out by all 
 the less complex sciences. Were it not for this natural series, 
 conforming to the mode in which phenomena depend on 
 each other, the laws of nature would be not less incoherent 
 than irrational. When ranged in this classification, the 
 sciences lowest in the scale communicate to those above them 
 that character of regularity and fixity, which is due to their 
 simplicity, whilst they receive down from those above them the 
 dignity, which belongs to those of a higher rank. The religious 
 influence of a Philosophy of Reality arises from this action 
 and reaction between the different elements that compose it. 
 These are the conditions indispensable to a true conviction of 
 the fundamental fixity of the order of the universe. The best 
 type of it is found in the celestial phenomena, for they alone 
 are removed from any interference from man. 
 
 Notwithstanding, however, that this notion of invariable The idea nt 
 
 ^ , _ , variation is 
 
 Order is ever the dominant principle, the Positive Doctrine must i'^t as lu- 
 
 cessary as 
 
 also keep in view the natural modifications, to which the Economy that of Law. 
 of nature is almost constantly exposed. Rightly to understand 
 them, we must recognise from the first that they present 
 nothing fortuitous. These variations follow in fact directly 
 from the general Scale of phenomena, in which each series 
 modifies all those which dominate it. Indeed the universal 
 harmony of nature is dependent no less, upon the reaction 
 exercised by the lower over the superior phenomena, than upon 
 the empire maintained by the superior over the lower. There 
 can be no doubt that total anarchy would ensue, if the special 
 phenomena were not subordinated to the more general. But 
 inversely, were it not for the modifications exerted by the 
 special over the general, all facts would be involved in one 
 indistinguishable sameness. The true distinction between tlie 
 great Categories of Natural phenomena primarily depends upon 
 
 YOL. II. D
 
 34 SYSTEM OF POSITIVE POLITY. SOCIAL STATICS. 
 
 this necessary reaction of the one order upon the other ; and 
 were it not for this reaction, we should have nothing but the 
 most simple laws by themselves. We must therefore conceive 
 the Order of nature as being equally removed from chaos as 
 from anarchy ; or in another light, as involving at once both 
 Movement and Fixity. Such at least is the only way in which 
 we can conceive of Order, in any world which admits of Life ; 
 and no other case is worthy of examination. 
 Reaction be- In fact, the conception of the Order of nature, as being 
 
 imd Nature. Capable of modification in a greater or less degree, is the im- 
 mediate result of the great dualism, which pervades philosophy, 
 between Living and Inanimate rature. In the first place every 
 living being, though it be limited to a mere vegetative existence, 
 is constantly modifying the environment on which it depends, 
 through the substances which it consumes, and the products 
 which it gives off. Besides, it modifies itself, in order to ac- 
 commodate its condition to its situation. This twofold power of 
 modification increases, in the degree that the being rises in the 
 scale of life, and becomes more highly developed. Now it is 
 important to notice, that the living being does not produce in 
 the environment, this capacity to receive the requisite modifi- 
 cations. It confines itself to turning this capacity to account. 
 Unless the environment were previously capable of modification 
 in itself, the reaction arising from a force so feeble, as that of 
 the vital power necessarily is, would not succeed in changing 
 the constitution of the medium around it. Again tlie changes 
 to which the material world is subject, from the mere conflict 
 of the inorganic Forces, are often far greater than all those 
 which come from living Beings. The only part therefore of 
 these beings, is to give to the world without, the impulse which 
 sets in operation a property of matter, necessary to their very 
 existence. But the only proper use, to which this capacity for 
 modification in matter can be devoted, is simply to maintain 
 this relation between the material World and living Beinps. 
 Altliough we cannot conceive Life existing in a sphere which is 
 not capable of Modification, we can readily imagine a sphere of 
 such a kind, provided nothing be supposed to live there, as in 
 some of the iminhabitable planets. The normal capacity for 
 modification, which the material World presents, is therefore 
 intimately connected with the existence of Life ; though it is 
 not the product of Life.
 
 Chap. I.] GENERAL THEORY OF RELIGION. 35 
 
 Hence the conception of Life alone can found any systematic Progvessim- 
 
 o 1 r- -KT • 1 • • plies tlie pvr- 
 
 theory of the changes of JNature, even m the mere inorganic beiaceotufe. 
 world. Thus the idea of Order gives birth to that of Progress, 
 of which as I showed in the last chapter of tlie preceding 
 volume, vitality is always a necessary condition. Without the 
 reaction continually produced upon an environment, capable of 
 modification by the influence of life, the native power of change 
 in matter would lead to no regular result ; and would manifest 
 nothing but fortuitous effort. It would exhibit change but not 
 Progress. Progress implies a gradual amelioration of some 
 fundamental Order, by a series of modifications gradually 
 tending to the completion of one design. Now such a definition 
 of Progress supposes the influence of Life in two ways ; it forms 
 at once the indispensable stimulus of the action, and at the 
 same time supplies it with a natural purpose. Vegetation 
 alone has proved able to establish Progress for the Material 
 substance of our earth ; for it has sufficed to modify considerably 
 the solid crust, and the fluid envelope of the planet. But this 
 influence over matter has been much developed by the Animal 
 kingdom ; for in this case, the effect exercised by living beings 
 gains the further stimulus of intelligence and activity. Its full 
 force is accordingly reserved for Humanity ; wliich, bringing 
 into play far higher capacities, has given to their exercise an ex- 
 tent, and a permanence, which nothing else could have produced. 
 
 We thus see that a sound conception of the Order of nature Variability 
 
 ■"• _ isases-ieiitial 
 
 implies a secondary idea of Variability, as well as the primary as Fixity t.» 
 
 ^ -^ - i. ^ QQy notion ot 
 
 idea of Immutability. It is only in the simplest and the most Nature. 
 general of phenomena, that the material World is really 
 incapable of alteration; in those wliich form the mathematical 
 and astronomical basis of the entire system of nature. We 
 must observe that even this Fixity is anything but absolute ; 
 and results mainly from our position, or the force we possess. 
 We can easily conceive- large JNTodifications in the astronomical 
 condition of the eai-th, although our material means must 
 always remain insufficient to realise them. With other 
 celestial bodies these changes are clear beyond question, par- 
 ticularly in the comets, in which physical and chemical laws 
 much affect their planetary condition. The continual resistance 
 of the entire environment of our system would alone produce 
 gradual changes in it ; changes which must ultimately become 
 very considerable at a period certainly remote. But, although 
 
 D 2
 
 ^6 SYSTEM OF POSITIVE POLITY. SOCIAL STATICS. 
 
 we must sometimes fix the attention on this mutability of the 
 celestial system, by which the relative spirit will be much 
 promoted, we must be careful not to attach habitually too 
 great importancfi to it. For these vast changes in the solar 
 system have not the slightest bearing upon our real future. 
 They will be still very trifling in man's planet, long after the 
 combined effect of the various laws of nature has swept from 
 off its face the highest Type of Progress. We should regard 
 therefore our astronomical condition as not liable to change, 
 during the whole period which we can conceive as possible for 
 the life of the Great Being. Although tliis general belief in 
 the permanence of our planet i? by no means indispensable to 
 our conduct, either individually or collectively, it tends to 
 strengthen the essential fixity of our positive notions, even 
 respecting the higher phenomena. I have only remarked on 
 the want of complete immutability in the celestial order, in 
 order to remove that idea of Chance, which robs our concep- 
 tion of the Variable in nature of much of its philosophical 
 value. The true notion of Progress is. from many reasons, 
 much more recent and more imperfect than that of Order. 
 What is needed henceforth is to establish a precise harmony 
 between these two ideas, either of whicli requires and implies 
 the other. 
 iiiiMiity Adequately to represent how essentially modifiable, is the 
 
 Mith the Economy of nature, it must be remembered that the higher are 
 
 Ijislier scale j ' . o 
 
 f.t Life. i]^Q phenomena, the more completely ihey are liable to change. 
 There is nothing strictly immutable but the Order of the 
 i heavens. The chief of inorganic existences, the Earth, admits 
 ' of large modifications, which are chemically indispensable to the 
 vitality of living beings. All the phenomena of Life are in a 
 yet higher degree capable of alteration, even in their mere 
 material functions. This natural capacity for change increases 
 ; incessantly in proportion as a higher form of life is studied ; 
 taking first pliysical life, then intellectual, lastly moral life. 
 The idea of Modification, as an inherent attribute of the Order 
 of nature, is so intimately connected with the idea of Life, that 
 our conceptions of that Modification develop, precisely in pro- 
 portion as we mount in the Scale of Life. 
 j;cii-ion^ Now that I have explained, as we find it, the inherent 
 
 \ ;iliio of law i ' ' 
 
 îit^"™^'" tendency towards Change in the Order of nature, I proceed to 
 point out its special religious value, and the influence which it 
 
 V 
 
 i)ii,T("n:*CS
 
 Chap. I.] GENERAL THEOEY OF RELIGION. 37 
 
 exercises successively over the Reason, the Activity, and the 
 Feelings. 
 
 These spontaneous Modifications of the Order of nature, i.Asto 
 
 ^ IT Thouijiit. 
 
 create the first o^reat difficulty which meets the understandm»-, Tiie great 
 
 ^ -^ y .iiffirnltyis 
 
 in its attempt to reduce all thoug-ht to a complete system. \N e to rebondie 
 
 '^ ® -111- i-eKiilarity 
 
 have in fact to combine this idea of Chano;e, with that oi with move- 
 
 ^ . ment. 
 
 essential Immutability, with which it appears to conflict, it is 
 owing to this opposition, that all systematic notions of the eco- 
 nomy of nature were long confined to those phenomena, which are 
 not capable of modification. Even in inorganic truths, the 
 existence of special laws in complex cases, has only been recog- 
 nised by the higher minds within the last three centuries. 
 The greater complication of social phenomena renders their 
 variations more profound than any others, whilst their harmony 
 is more important to us. This illustrates the inconsistency 
 which is shown by legislators, who, whilst refusing to admit in 
 social subjects the existence of any natural laws, affect to have 
 the power to maintain by artificial means an unchangeable 
 order. Since the combination of Order and Movement is more 
 difficult, as well as more needed, in this sphere than in any 
 otlier, a great difficulty here stood in the way of all philosophy, 
 until my creation of the Social science. 
 
 We see then, that an agreement between these two Principles yfJJ^g^^^/'' 
 arises, directly we look upon Progress as being a mere evolution, '"■'*^'"" ^*- 
 according to the biological origin of that notion, discarding all 
 idea of actual creation. Thus the paramount importance 
 gradually assumed by the notions of Life, accustoms modern 
 thinkers to regard Order as always capable of Development, and 
 to dismiss for ever the old notion of immutability. At once 
 the two notions, which at first sight seemed incompatible, com- 
 bine in the closest manner of their own accord, and establish 
 the principle, by which I have expressed the union of Dynamical 
 with Statical laws — Progress is the development of Order. Social 
 phenomena offer no exception to this rule. They only exhibit 
 the law in a case, which shows its necessary origin, as well as 
 its principal value. Even in the ease of the simplest and the 
 least variable phenomena the philosophic notion of laiv implies 
 the perception of Permanence within Variation. Before Astro- 
 nomy had reached the first stage, the variations caused by the 
 double movement of the Earth, made the Heavens to appear as 
 irregular, as the movement of Humanity does now. A true 
 
 manence 
 within V 
 rlatioii.
 
 38 SYSTEM OF POSITIVE POLITY. SOCIAL STATICS. 
 
 philosopher can no more conceive of a law without variation, 
 than of a law without permanence. Putting aside the special 
 characteristics of animate nature, especially of social life, this 
 alliance between Order and Progress might be traced every- 
 where, even in the smallest canons of mathematics. It is in- 
 herent in the very definition of every law of nature, regarded as 
 a mere general fact ; for law implies a real correspondence 
 between the colligating principle, and the entire subject which 
 it comprehends within it. 
 Liinits of Thus a condition of variability, which at first sight appears 
 
 must be de- contrary to positive doctrines, proves to be essential to their 
 
 termined. j i ' x 
 
 full development. It demands however a general class of in- 
 vestigations, no less important than they are difficult, in order 
 to determine the normal limits of the ordinary variations, 
 to which the Universal Order is subject. This becomes indis- 
 pensable on two grounds, first for the explanation of apparent 
 anomalies, secondly to give system to our practical eff"orts. It 
 requires more care, and offers more valuable results, as the 
 phenomena become more complex and of a higher order. 
 2. As to Passing to the second sphere of life, and regarding tlie 
 
 riiibiiitjisof natural capacity for modification of the Order of nature, from 
 impoinuice the side of tlie activity, we are confronted with features still 
 more important, but more easy to grasp. If the variations 
 proper to Order are looked upon, in all their extension as seen 
 in theory, this coincides with the actual field of our practical 
 existence. We must sejDarate all Progress made in this sphere 
 into the objective and the subjective, according as we modify 
 the World around us, or our own Selves. Although the power of 
 modification possessed by man, whether in his individual or 
 collective character, asserts itself first in his control over the 
 External World ; it exists not less really, and is still more im- 
 portant, over the Internal world of Self. According to the law 
 just stated as applicable to all modifications, it is in fact the 
 latter, the world of Self, which forms the main field for its 
 exercise ; for here the ameliorations possible to us, are both 
 more extensive in scale, as well as more valuable in result. 
 Thus we have the natural Scale of human Progress, at first 
 purely material, then physical, next intellectual, lastly and espe- 
 cially moral. This gradation, common to all human Progress, 
 results directly from the classification of oiu- leading functions, 
 into the vegetative, the animal, the mental, and the social. 
 
 to Activity.
 
 Chap. I.] GENERAL THEORY OF RELIGION. 39 
 
 Thus a better comprehension of the Grreat Order suives a Activity en- 
 
 - A '-' nobles our 
 
 nobility to the spirit in which perforce we resign ourselves submission 
 to its power ; for it converts resignation into active submis- Order, 
 sion. Humanity thus assumes the place which belongs to it, 
 as the chief moderator of the general Economy. To bring this 
 Economy to perfection, becomes the object of all our provi- 
 dential labours ; and in this task we have the support, in their 
 several ways, of all the agents, organic or inorganic, which are 
 capable of combining in the work. Although the contem- 
 plation of this Progress sometimes leads men to misconceive 
 the Order, which reigns throughout nature, such a misconception 
 must be temporary with all who have taken a real part in tliis 
 noble activity of man. They who have done this must always 
 feel, that our success in modifying Nature is due far more to 
 our prudence, than to our power. Besides the two elements of 
 human prudence, both the moral and the mental, are them- 
 selves subject to laws, independent of our will, and yet more 
 modiiiable than any of the laws of nature. In a word, the 
 artificial Order in material nature which we ourselves pro- 
 duce, rests necessarily on a natural Order, which we have 
 no power to change ; and indeed forms but a rational ex- 
 tension of it, especially in the highest examples of human 
 improvement. Thus the Activity, far from weakening our 
 sense of submission to Necessity, has a great tendency to increase 
 it ; for it brings us face to face with the dangers, w^hich result 
 from undertakings ill planned or ill carried out. Our earliest 
 conceptions of the order of natm'e are due far more to practical 
 wisdom than to lofty speculations. We invariably find that, 
 the need of foreseeing for the purpose of better doing, is the 
 spring of our persistent attempts to discover laws of Nature. 
 This purpose will always atford the best test, of the kind and of 
 the degree of completeness, to which our theories should properly 
 be carried. For it is idle, and indeed injurious, to carry the 
 study of the natural Order, beyond the point needed for the 
 work of the artificial Order constructed by man. But this 
 fundamental rule, though it gives direction to our speculative 
 faculties, does not really restrain them ; for oiu: intelligence is 
 so weak, that of necessity it falls short even of this limited 
 task, not only in the greater, but in the lower facts of obser- 
 vation. 
 
 The religious influence exerted by an Activity so regulated
 
 tion 
 
 40 SYSTEM OF POSITIVE POLITY, v SOCIAL STATICS. 
 
 Rciifrions is one that hardly needs explanation. It follows strictly from 
 
 vuiiicofthe n TT, T • • • 1 J. 1 i. n 
 
 activity. my mere definition of Eeligion, as a principle to regulate, as well 
 as to combine. Let us remember that the essential object of 
 this twofold discipline of Eeligion, is the Realisation of a general 
 improvement ; and not the passive Contemplation of an im- 
 movable order. Were it otherwise. Religion would become 
 something abstract, and even something vague, in direct con- 
 I tradiction with its true nature. The fundamental importance of 
 / human Unity consists in this, that it supplies us with the only 
 normal Foundation adapted to man's Activity, in the entire 
 range which Philosophy assigns to it. 
 3. Emotional It now remains only to complete this analysis by examining 
 
 Variability the influence over the Emotions, exerted by the principle of 
 
 Variability as a constituent part of Law. 
 itstimuiates If the primary conception of the Fixity of the Order we behold 
 to joint ac- naturally calls out the affections, by controlling the selfish in- 
 stincts and by enjoining union, the secondary conception of its 
 Modifiability must increase both forms of this influence on 
 the moral nature. Unless indeed the Activity thus called out 
 be properly regulated, the power of modifying nature may 
 easily degenerate into a merely Personal motive. But natu- 
 rally it always stimulates the Social instincts, by suggesting a 
 joint action. This tendency is so strong in the principle of 
 activity, that it often shows itself, even wliere the aim of the 
 activity is destruction ; for this motive, with the animals, as 
 with ourselves, often induces combination. A life of Action is 
 a greater stimulus to the afiection than a life of Thought ; 
 because combination makes itself felt as more indispensable in 
 Action, than in Thought. When adequately developed, active 
 life gives a sense of the Continuity of generations in history, no 
 less than of the Solidarity of contemporaries now. Again, a 
 deeper and more immediate moral result arises, from the re- 
 action exerted by the Activity upon the Sympathies, to which it 
 affords a constant gratification. For in every true society, each 
 member does habitually labour for others, though frequently 
 with no right perception of the function he is really filling. 
 It is true that this stimulus of the sympathies, however con- 
 stant, is not sufficient, without a more special cultivation of 
 Universal Love ; which no cultivation would be able to awaken 
 unless it originally existed. But this stimulus of joint activity 
 has an inherent aptitude to second the moral growth. An
 
 Chap. I.] GENEEAL THEORY OF RELIGION. 41 
 
 habitual interest in Human Progress forms the best preservative 
 against a mere emotional Quietism or a mere speculative As- 
 ceticism. Our smallest acts thus acquire a continual charm ; 
 which tends to bring out all our good inclinations. In a word, 
 we cannot reflect on the modifications peculiar to the great 
 Order around us, without recalling the Great Being, who is at 
 once the author, and the object, of all attempts to regulate 
 them. The close affinity Avhich exists between the different 
 kinds of Progress further enlarges the moral influence, exerted 
 by the most simple efforts at the improvement of our con- 
 dition. All must feel how completely an}^ one of these 
 is bound up with the improvement of the moral nature, 
 without which they would all be worthless. Lastly, the sense 
 of imperfection in all our dealings with material nature, adds to 
 the religious uses of the activity, when thus controlled ; for 
 it irresistibly forces upon us a spirit of humility, especially 
 in respect to the higher attributes of man, and these are 
 also tlie most imperfect. This disposes us to conceive the 
 constant subordination of Personal to Social instincts, as the 
 most important and the most difficult, of all those kinds of 
 Progress, which are compatible Avith the Order of nature as a 
 whole. If the imperfections we perceive in that Order were 
 wholly beyond remedy, we should feel them much less ; because 
 we should not be, as we now are, constantly urged by an active 
 desire to remove them. 
 
 I have now considered far enough the two essential attri- wcmustve- 
 butes of General Order: first, its primary attribute, that of Im- wutyand 
 
 ■ 1 r-T-kfii Movement. 
 
 mutability, and next its secondary, that of Perfectibility. These 
 two notions, which seemed so long incompatible, may be hence- 
 forth looked upon as inseparable ; since eacli can be deduced 
 from the other. Systematic reasoning alike rejects an un- 
 changeable order of nature, and a perfectibility without any 
 limits. To establish this harmony between Stability and 
 Movement, is the work of the Positive Doctrine. Eegarded 
 as a theory only, it combines the two aspects of every science, 
 statical and dynamical, especially of any relating to life and 
 to society. Applied to practice, it determines the normal 
 character of our permanent existence ; which we may call an 
 active Submission, or, in other words, an ordered Activity. 
 
 Possessed of this double power. Positive Doctrine becomes moral 
 the intellectual Basis of Eeligion, the purpose of which is to unite uxm-, pp. 
 
 41-03.
 
 tion. 
 
 42 SYSTEM OF POSITIVE POLITY. SOCIAL STATICS. 
 
 ueiatioii of in order to direct. But, however indispensable this basis be, 
 Mitu Emo- it is still not adequate ; since it only deals directly with two 
 out of the three essential sides of human nature. Treating* 
 exclusively of the Intelligence and the Activity, it would seem 
 to leave no place in the doctrine for the Emotion, the one true 
 stimulus of our entire life. If this great want were not supplied, 
 human Unity would become impossible, for there would be no 
 adequate combination between its two necessary conditions : 
 Belief, and Affection. We have just seen how much sound 
 notions respecting Order and Progress tend, when brought into 
 thorough unison, to promote the natural play of the sympathies. 
 But this indirect influence will not suffice to bring out all the 
 religious efficacy of Positive Doctrine. Nothing can take the 
 place of a special and sustained cultivation of Universal Affec- 
 tion, the only internal spring of true Religion. Nor can we 
 forget that this influence of the Doctrine upon the affections is 
 seriously counteracted by other tendencies, equally a part of 
 the Positive Doctrine. I have already had cause to deplore, 
 and I shall again have to point out, the disastrous moral effect, 
 which almost always accompanies intellectual culture, especially 
 in science. It may indeed be described as the expansion of the 
 individual instincts, by the scope it offers to pride, and the 
 suppression of the sociable instincts, by concentration of the 
 energies in solitude. Although these two tendencies ought 
 to be properly restrained by a wise education, they must always 
 accompany the intense efforts required by individual minds, 
 in the laborious working of the intellect. In a less degree 
 practical life offers us naturally the same moral dangers ; for it 
 exalts the pride and restrains the sympatliies. If the activity 
 disposes men to combination better than the intelligence, it 
 leads also to an engrossment, more habitual, and certainly more 
 imiversal ; under which the special cultivation of the feelings 
 is too easily neglected. These evils, both in theory and prac- 
 tice, can only be corrected, when lieligion supplies some syste- 
 matic stimulus to the benevolent affections. The Positive 
 Doctrine must therefore directly fulfil this sacred duty. We 
 first laid down that it must regulate the Intellect ; secondly 
 that it must guide the Activity ; it must lastly show its power 
 to give unison to the Emotions. This last attribute of Eeligion, 
 the one which most truly characterises its nature, is at once 
 seen to belong to it, when we give its full and proper exten-
 
 Chap. I.] GENERAL THEORY OF RELIGION. 43 
 
 sion to our idea of Positive Doctrine. All that is needed is that 
 this doctrine should be expanded till it embrace the most 
 complex and the most elevated portion of the whole system of 
 nature, that which controls the Life of Humanity, both in 
 its Essence and in its Progress. This is the tliird fundamental 
 attribute of the positive belief, which it remains to explain ; 
 and Doctrine will then be intimately associated with universal 
 Atï'ection, and so together these will directly constitute true 
 lieligion. 
 
 We shall more clearly understand the leading idea, if we Belief does 
 remember that the object is not by any means to base Affection fomi Affec- 
 on Belief. On the true theory of human nature, these two indiitctiy 
 great conditions of Eeligion are wholly independent of each 
 other ; and each develops of its own accord. It is especially 
 owing to this spontaneous nature of both, that the difficulty and 
 importance of their due combination arises, whether under 
 human training or of their own nature. In a truly rational 
 system of education these two qualities rise and develop to- 
 gether ; and then give each other mutual support. But the 
 existing anarchy exaggerates their natural independence ; and 
 even converts it into a settled antagonism. Tlie case where 
 Love conduces to Faith, is more usual and certainly more effi- 
 cacious, than the converse. Still the case of the reaction of 
 Belief in kindling Atiection would not be so rare as it is, were it 
 not for the radical incoherence of modern l^elief. Those who 
 have reached a condition of real intellectual synthesis, find 
 themselves strongly drawn towards a moral Unity, unless their 
 moral nature is deficient. Although Positive Belief is unable to 
 create Universal Affection, it possesses a direct capacity to second 
 the instinctive growth of that feeling, over and above the ten- 
 dencies just stated, which indirectly foster it. 
 
 This precious quality appears in Belief even when its sphere sdertific 
 is merely that of Natural philosophy; that is, the aggregate of spires asense 
 the theories which precede and prepare the final science of 
 Society. The lower mathematical studies even may thus possess 
 a truly moral attractiveness for all the healthy spirits who 
 cultivate them with a noble purpose. It flows from the grati- 
 fication which it gives us, to experience in the plenitude of 
 conviction, an indisputable reality, such, that humbling our 
 personal, and even our intellectual dignity, it can dispose us to 
 a willing submission to the Order of nature. This feeling is
 
 44 SYSTEM OF POSITIVE POLITY. SOCIAL STATICS. 
 
 sometimes, and especially in our day, degraded by the pride 
 which fills us upon the discovery or acquisition of such positive 
 knowledge. But it may exist free from any such alloy, even in 
 our own days. All those who have, to any degree, freed them- 
 selves from the metaphysical welter, have certainly experienced 
 the tranquillising effect upon the heart, exerted by this un- 
 feigned submission of the intellect to fact. Hence a true 
 Affection may arise, not very intense it is true, but very 
 abiding, towards those general Laws, which dispel the sense of 
 hesitation natural to our ideas. For man is so much by nature 
 disposed towards Affection, that he extends it easily to in- 
 animate objects, and even to mere abstract rules, so soon as he 
 can see in them any real relation to his own existence. In 
 proportion as positive Belief is developed and ennobled in us, 
 we feel more and more Atlection for the Order of nature and 
 especially for the Progress proper to it. This fixed Order, 
 gradually ascending into a capacity for perfection, grows more 
 and more precious as it comes to regulate more fully our active 
 and passive existence. As the phenomena we deal with become 
 more special and more complex, and harmony in them becomes 
 both more essential and more difficult ; so we come to feel how 
 vain would be our knowledge and how illusory our power, without 
 some such external ground of Belief. Thus we learn to prize 
 more and more this essential foundation of all human Progress, 
 in the degree that we recog-nise more fully its services, both to 
 Thought and to Action. A true humility, even be it but that 
 of the intellect, brings us at length to acknowledge, as we must, 
 that all man can hope for is to understand that which is, in 
 order that he may improve that which is to be ; renouncing for 
 ever any notion of creating. 
 Thcmoieso, All these iustiuctive feelings of submission and e-ratitude 
 
 l)y its objec- . " '-' 
 
 tivecharao- are cven increased by the essentially objective character of the 
 Positive Doctrine. For this Faith, which we prize so highly, 
 becomes a service continually renewed ; ami inspires a gratitude 
 ever fresh. Its original Basis will always remain inductive ; 
 since it results merely from a continual course of verification, 
 never contradicted, it is true, by any real exception, but not 
 such as to afford logical guarantee of its necessary universality 
 in all time or space. Although this conviction may not be 
 widely shared in times so little removed from the Absolute 
 period of philosophy, it is by its nature as completely com-
 
 Chap. I.] GENERAL THEORY OF RELIGION. 45 
 
 peteiit to develop true Moralit}^, as it is to consolidate sound 
 Reason. 
 
 Lastly, besides these different modes in which tnie Faith it recalls to 
 reacts upon the Affections, there is a further direct stimulus Author, hu- 
 which it gives to the benevolent feelings. This is due to the 
 reflection — what is the necessary source whence flow to us so 
 many important acquisitions ? The most self-sufficient and 
 narrowest of savants cannot long conceal from himself, how 
 completely his own discoveries depend, on the united labours of 
 mankind, either in the past or contemporary with him. True 
 Philosophers, we know, will never forget, that the personal efforts 
 of the most potent reformers, are small indeed in comparison 
 with the labours of the multitudes, by whom the way has been 
 prepared for them ; and the relative importance of these previous 
 labours is ever greater and greater. High success in practical 
 spheres, which requires cooperation of numbers in a manner 
 still wider, and even more unmistakable, instils into leaders of 
 Action this wholesome conviction in yet stronger lines. Thus 
 personal pride in all our achievements is gradually absorbed in 
 a reasonable pride in the race ; moderated though it ever be, 
 by the continual sense of imperfection in all our triumphs, even 
 those of the smallest difficulties of thought. Thus each step of 
 sound training in positive thought awakens perpetual feelings 
 of veneration and gratitude ; which rise often into enthusiastic 
 admiration of the Great Being, who is the Author of all tliese 
 conquests, be they in thought, or be they in action. 
 
 Such is the power over the Affections possessed by Faith in But there 
 realities, even in its introductory stage alone. If this power moredirèot 
 has not hitherto been much experienced, it is from the thorough emotions. 
 irrationality of the prevalent instruction, which has been almost 
 ever characterised by the disastrous rebellion of the Intellect 
 against the Heart. But this quality of science will be amply 
 and worthily developed, when a reformed system of Education 
 aims at directly embodying human Unity ; and calls to a share 
 in the work all our faculties in accordance with their true laws. 
 Nevertheless, even then, Positive Doctrine would remain morally 
 insufficient, unless it had a still more direct action, in causing 
 all our feelings to converge towards universal benevolence. Now 
 true belief completely developed, naturally satisfies this all-im- 
 portant condition beyond all that we could have anticipated. 
 For it compels the Mind to rest the unity of its conceptions, on
 
 1'lipra must 
 !>!■ M niiinn of 
 
 46 systi-:m of positive polity, social statics. 
 
 the same Grreat Being, who also appears to be the sole source 
 of unity in Feeling, as of unity in Action. I have now only to 
 examine this last element of Religion, to which I pointed 
 above, when explaining the moral influence exercised upon human 
 progress by successive discoveries in positive knowledge. 
 
 When Belief directly .conspires with Affection, human unity 
 
 Faith with ^jii ^^g ^^^Yij established. The essential alliance between tfiese 
 two can only be effected by a fundamental notion, at once 
 instinctive and systematic, but capable of giving unity to the 
 whole range of Positive Doctrine. "We thus perceive the 
 extreme difficulty of reconciling the two, a difficulty which 
 forms indeed the crucial problem to be solved by true Religion. 
 But this final statement of the problem also indicates its 
 natural solution. It is this : to invest with a moral puipose 
 that natural Economy; which at first is to us but a merely 
 physical, and then becomes an intellectual system. 
 
 Only to be ^ho positive doctriuc of Law which at first was necessarily 
 
 satisfied bya -^ 
 
 Being like, limited to the simplest and most general phenomena, is long 
 
 out superior '■ o j. •> o 
 
 to, man. bcforc it exhibits to us the existence of a Being, really possessing 
 affections and wishes analogous to our own, united to a power far 
 greater than ours. Now, until this condition has been really 
 fulfilled, the qualities of affection, just attributed to Belief in 
 the real, will not be adequately brought out. However valuable 
 to us be the primary fixity of the Order of nature, and its 
 secondary capacity for improvement, the satisfaction we derive 
 from its majesty will never rise into true gratitude, whilst we 
 see around us only inanimate beings as the objects of our 
 acknowledgments. So long as the contemplation of the external 
 World fails to show us powers capable of true sympathy with us, 
 the Positive Doctrine must fall short in supplying tlie wants of 
 our moral natmo. From want of real objects, the veneration 
 and the gratitude inspired in our hearts, by the continual benefits 
 bestowed on us by the Order of nature, must be expressed to 
 beings wlio are imaginary, however much they seemed to 
 answer chords in our souls. Unity of thought was, no doubt, 
 impossible under the provisional reign of these creations of the 
 mind; for these subjective beings ivere unable to give tlie 
 stamp of objective reality required for ideas as a basis of action. 
 Nevertheless the superior importance, natural to moral require- 
 ments, favoured the long continuance of these simple fancies ; 
 without which we should never have risen to our highest
 
 Unity. 
 
 I 
 
 I 
 
 Chap. I.] GENERAL THEORY OF RELIGION. 47 
 
 culture. Although these supernatural hypotheses never satis- 
 factorily accounted for the World we saw around us, they have 
 ever given free scope to the feelings, with which it inspires us. 
 Now this first primary phase of Eeligion, since it bears directly 
 upon the moral sources of human unity, was of more importance 
 than the systematic development of our speculative and even 
 practical ideas. Thus exercise, constant even if ideal, fostered 
 all our higher instincts, in spite of their natural weakness, and 
 the difficulties to which our material existence was exposed. 
 Besides, before the true Order of nature had begun to be 
 scientifically understood, the theological fictions whicli inspired 
 the affections did not prevent the formation of the necessary 
 body of convictions. 
 
 As soon as positive doctrines acquired a systematic form in Unequal 
 
 Pro 'I'tiss of 
 
 the simplest phenomena, especially in the celestial, the intel- moral una 
 
 ,.,,.. » , TT • r 1 . intellectnal 
 
 lectual conditions ot man s Unity were soon round to be incom- conditions of 
 patible with the religious system, which still remained in 
 harmony with the moral conditions. This inevitable separation, 
 which grew deeper and deeper at every epoch, from the first 
 rise of Greek science and philosophy, forms the principal source 
 of the complete anarchy, peculiar to the modern people of 
 Western Europe. From it proceeds the downfall of the Theo- 
 logical system ; which has continued step by step as Positive 
 belief has made new and important advances. But this system 
 of life in spite of its real decrepitude, has always maintained its 
 apparent ascendancy, by virtue of its moral power ; so long as 
 the Order based upon reality, was unable to satisfy the emotions, 
 so well as the Order based on fictions. Now from the regular 
 progress of positive ideas, gradually advancing from the world 
 to man, the Positive Belief has only been called on to discipline 
 the Feelings, in this its latest phase, which alone deals with the 
 moral and noblest phenomena. Since then scientific doctrines 
 have advanced at length to the world of Man, by the foundation 
 of the true Social science, the Eeal, can now take the place 
 entirely of the Fictitious, Order, both in the sphere of Love, and 
 in that of Faith. From thence sprung once for all the true 
 unity of human nature. It rests upon the fact, that the entire 
 sy.stem of Positive Belief points to tlie existence of a single 
 dominant Power ; whose real and incontestable attributes appeal 
 directly to tlie Affections, in no less measure than they appeal 
 to the Intellect.
 
 48 SYSTEM OF POSITIVE POLITY. SOCIAL STATICS. 
 
 Theindi- In fact, as we efradually learn to compreliend the ^reat 
 
 vldual feels ' » -^ • i i r- i 
 
 the power Order around us, we come to perceive a last class oi natural 
 
 exerted over n i i i i , 
 
 him by >iu- laws, less obvious than any of the others, althougli they even 
 
 mtinitv. J. 1 ■ 
 
 more nearly concern us. The sum oi our actual existence, 
 although directly circumscribed, first by the Cosmological, then 
 by the Biological laws, is far from being adequately represented 
 by them. Our chief functions must be obviously explained by 
 a different class of laws, the special need of which is apparent, 
 so soon as their full development takes place. Each of us finds 
 himself under the constant influence of the laws of Mathematics 
 and Astronomy, of the laws of Physics and Chemistry, and of 
 the laws of Life. But a deeper study reveals to him a still 
 further influence, not less dominant than the former, though 
 far more capable of moditication. These are the series of laws, 
 statical and dynamical, belonging to the Social system. Like 
 all the others, this last body of law impresses us, in the first 
 place by its physical results, then by its intellectual influence, 
 and lastly by its moral authority. Ever since the real rise of 
 civilisation, each has felt that his own lot was materially bound 
 up, with that of his contemporaries as a whole, and even with 
 that of his predecessors. The mere reflection on the ordinary 
 products of human Industry would instantly dissipate the 
 sophisms, which might arise from any ignorant sense of 
 independence. In a higher degree, the spontaneous comparison 
 of various social states, whether simultaneous or successive, 
 manifests the intellectual dependence of each individual upon 
 all the rest. The most self-sufficient dreamer could not now 
 deny the great influence of places and times over individual 
 Opinions. Lastly, even in the most spontaneous facts of our 
 life, further reflection incontestably proves, the constant subor- 
 dination of our personal Sentiments to those of the collective 
 body of mankind. Althougli everyone can modify his Feelings 
 more thoroughl}'^ than he can his Thoughts, he is sensible at 
 once of the influence over his own Moral condition, which is 
 exercised by the general character of the moral tone around 
 him. Thus under all aspects, since social changes have been 
 sufficiently manifest, Man feels himself subordinate to Humanity. 
 Language alone might suffice to recall to the mind of every- 
 one, how completely every creation of man, is the result of a 
 vast combination of efforts, equally extended over time and 
 space.
 
 society. 
 
 Chap. I.] GENERAL THEORY OF RELIGION. 49 
 
 Although this constant dependence of the individual upon But this 
 the race must have been practically felt for several centuries, it feitiafuu 
 is only after tlie discovery of the laws which affect human medium of 
 society that it exerts any systematic influence. Until these 
 were known, all that results from this dependence was supposed 
 to be the work of those arbitrary beings, by which Theological 
 philosophy explains all social facts. But, when these latter 
 phenomena had been at last brought under invariable laws, the 
 Positive Doctrine becomes complete. The existence of the 
 individual is dependent on the existence of society ; as that of 
 society is upon the laws of life ; and these upon the laws of 
 matter. From the time of Thaïes and Pythagoras a long 
 succession of philosophers has gradually built up a systematic 
 conception of the Order of nature in its entirety ; extending 
 the primary idea of science to an order of phenomena gradually 
 rising in complexity and speciality. This long mental prepa- 
 ration is evidently brought to a close by my discovery of the 
 leading laws of Sociology. Thus the difficult step in objective 
 thought from the World to Man is sufficiently conquered to 
 create a complete and uniform faith. Beginning with the first 
 notions of Mathematics, it rises by imperceptible steps to the 
 loftiest conceptions of Morality ; raising a succession of sciences 
 each more noble and more complex than the one that precedes 
 it. The highest of all these sciences becomes the immediate 
 controller of our existence. It must therefore hold the principal 
 place in every regular study of the individual human existence. 
 And its prominence is still increased by the fact, that, in ac- 
 cordance Avith the general character of the graduated system of 
 Nature, the last necessarily combines the features of those, on 
 which itself depends. Each of us without doubt, is directly 
 subject to all the influences without, which can only reach our 
 species, by affecting the individuals who compose it. IVever- 
 theless the principal action of these external forces is only felt 
 by individuals indirectly, tlirough the medium of Humanity. It 
 is especially as a member of the social system, that each man 
 has to endure the weight of the material system, and of the vital 
 system ; and to the influence these exercise over him, must be 
 added all that which they exert over the whole of his con- 
 temporaries and even of his predecessors. Besides, the provi- 
 dential efforts of Humanity protect each of its servants against 
 less worthy influences, ever modifying them more and more. 
 
 VOL. II. E
 
 50 SYSTEM OF POSITIVE POLITY. SOCIAL STATICS. 
 
 In tiie Scale Furthermore this indirect transmission of influence appears 
 
 of Nature, ipi ii c -i 
 
 each order is to be in entire conformity with the fundamental law of the 
 
 affected '' „.,..,, 
 
 mainly by classification of nature. When the system oi individual 
 
 that next ... 
 
 ixiiowit. existence is distinguished from that of the social existence, in 
 the strict sense, that is the collective, we add a final step to the 
 general Scale of phenomena. Although this new step differs 
 much less from the preceding than any other, it is still their 
 appropriate sequel, as being the most special of all, and the 
 most dependent of all. I shall often have occasion to show the 
 necessity of continuing to its last term the long series of the 
 sciences, wliich commencing with the World considered under 
 its widest aspect, terminates with Man regarded in his most 
 special character. This the final completion of my Classifi- 
 cation of the sciences is now referred to only to show, that the 
 preceding remark applies to the normal relations of all the 
 terms in this series of Nature. In fact in the Scale of Nature 
 each order of phenomena is especially dependent upon that to 
 which it succeeds, and through which it receives the influence 
 of those which precede. Thus the graduated system of Nature 
 becomes more like those systems of classification which we 
 create ourselves. If it is especially thi'ough the medium of the 
 social system, that the individual system receives the influence 
 of all the rest, the main effect of the material system on the 
 social is due to the intervention of the vital system, which at 
 once separates and connects them. This is true of all the sub- 
 divisions of the general classification, as my Philosophical 
 treatise suggests. Thus the vital system, though directly 
 dependent on the physical system proper, is affected by it 
 principally through the agency of chemical laws. In like 
 manner the chemical phenomena, although directly dependent 
 on the astronomical, are mainly affected through the medium of 
 the physical phenomena. 
 
 Sociology is This view need not be now any further expanded; but it 
 
 thus a con- '' ^ 
 
 densation of gerves to lustify the final concentration of the Positive Doctrine 
 
 all fecience. J •> 
 
 in the sphere of Sociology. So whilst seeking only to complete 
 our conception of the Order of nature, we have spontaneously 
 realised the only unity of which it is capable. In accordance 
 with the objective fact of the subordination which runs through 
 the entire Scale of phenomena, the Order of the World may be 
 in essence reduced to the order of Man, the last term in all the 
 influences which we can estimate. This concentration is the
 
 Chap. I.] GENERAL THEORY OF RELIGION. 51 
 
 more appropriate from its embracing at once the Order of 
 nature and the order created by man ; for it treats tlie external 
 economy of the world, first as independent of us in all its 
 principal features, then as capable of improvement through 
 our wise interference. At the same time our intelligence is 
 thus placed at the only point of view which can combine 
 all our speculations, for these in their subjective aspect 
 form simply phenomena of human effort, either personal or 
 social. 
 
 The Positive Belief thus attains its true unity both ob- Theconcep- 
 
 ■^ tion of Hu- 
 
 jectively and subjectively by that which is only a necessary manity sa- 
 consequence of its own normal evolution. The laws of thouo-ht conditions of 
 
 '■ ^ Religion. 
 
 in fact lead to the grouping of all the laws of nature round 
 that aggregate Being, which is the direct controller of man's 
 destiny ; submitting itself to the conditions in whicli it exists, 
 but modifying them by its own wisdom. When such a point is 
 re^hed, this belief becomes thoroughly in harmony with the 
 affections ; for it directs towards this Great Being, whose pro- 
 perty is sympathy, all the homage which is due to the beneficent 
 control of the Order of nature. This Being, it is true, vast 
 and relatively eternal as it is, has not really created the materials 
 wliich in its sagacious activity it employs, nor the laws by which 
 its results are determined. But an absolute view of facts 
 is still less natural to the feelings than it is to the mind. Tlie 
 Order of nature is certainly so imperfect, that its benefits are 
 only dispensed to us in an indirect way, by means of the loving 
 ministry of that active and intelligent Being, but for whom 
 our existence would be scarcely tolerable. Now this belief alone 
 would justify us, in offering the whole of our dutiful feelings of 
 gratitude to Humanity ; even although there did exist a still 
 higher Providence, the source of all the powers of our common 
 mother. The consensus of positive philosophy essentially ex- 
 cludes this last hypothesis. But, strictly speaking, this particu- 
 lar problem has become just as idle with respect to the Heart 
 as it is for the Head ; or ratlier it implies similar risks to both. 
 Our true intellectual wants, both theoretical and practical, are 
 satisfied by the simple understanding of the general Order of 
 nature to which we have to submit ; and which we are enabled 
 to modify. If the authorship of it were indeed within the 
 reach of our understandings, we should still be right in abstain- 
 ing from the search after its creation ; for our duty is to reserve 
 
 E 2
 
 52 SYSTEM OF POSITIVE POLITY. SOCIAL STATICS. 
 
 the whole force of our speculative powers for their true task, 
 tlie perpetual improvement of our condition, and of our nature. 
 It is the same with the moral question, and that in a still 
 liioher degree. Our gratitude, whether in our individual or 
 collective capacity, for the benefits whicli we receive from the 
 Order of nature, should be restricted to their immediate Author ; 
 and this is one whose existence and whose activity are constantly 
 Ijefore our eyes. Thus regulated, our gratitude would inspire 
 in us that high moral improvement which this tribute of duty 
 involves. Even supposing that our general parent. Humanity, 
 were to find in the Order of nature a Providence, still higher 
 than its own, yet it would not belong to us to offer up our 
 worship to that Providence directly. Nay, such a great viola- 
 tion of moral continuity, apart from its manifest injustice, 
 would prove at once contrary to the main object of our worship ; 
 for it diverts us from the act of direct adoration, wliich is alone 
 thoroughly natural to our emotional nature. The intermediate 
 religion, which we see in its decline, has shown, only too dis- 
 tinctly, how serious this danger is, since the thanksgivings it 
 addressed to an imaginary Being, for the most part were simply 
 acts of ingratitude towards Humanity, the only real author of 
 the benefits received. In a word our gratitude should be 
 awakened by productions not by materials ; which latter have 
 hardly ever a value worthy of our praises. Even in the Order 
 of realities it is of still greater importance to the heart than 
 it is to the intellect, that no essential intermediate element in 
 the series should be passed over. It is even more necessary 
 to preserve our affections from working towards a chimerical 
 object, than it is to preserve oiu- thoughts, now that their 
 true object has become visible. If the adoration of imagi- 
 nary powers was morally indispensable so long as the true 
 Great Being was unknown, now that its existence is proved 
 manifest, it would only serve to turn us from the one Worship, 
 which is capable of improving us. Tliose therefore who strive 
 to prolong it in our day are unconsciously turning it against 
 its legitimate purpose, which was, to regulate for a time the 
 expansion of our higher feelings under the Eegency of Grod, 
 during the long minority of Humanity. 
 
 Thus real P\'nth harmonises entirely with true Love directly 
 that the Positive Doctrine is complete, and is reduced to a system. 
 The unity of man rests solely on a sound general conception
 
 Chap. I.] GENER.Ai THEORY OE RELIGION. 53 
 
 of our condition and our nature. A deeper study of the great 
 universal Order reveals to us at length the ruling power within 
 it of the true Great Being, whose destiny it is to bring that 
 Order continually to perfection by constantly conforming to its 
 laws ; and which thus best represents to us that system as a 
 whole. This undeniable Providence, the supreme dispenser of our 
 destinies, becomes in the natural course the common centre of 
 our affections, our thoughts, and our actions. Although this 
 Grreat Being evidently exceeds the utmost strength of any, 
 even of any collective, human force, its necessary constitution 
 and its peculiar function endow it with the truest sympathy 
 towards all its servants. The least amongst us can and ouglit 
 constantly to aspire to maintain and e\en to improve this 
 Being. This natural object of all our activity both public and 
 private determines the true general character of the rest of oiu- 
 existence, whether in feeling or in thought ; which must be 
 devoted to love, and to know, in order rightly to serve, our 
 Providence by a wise use of all the means which it furnishes to 
 us. Eeciprocally this continued service, whilst strengthening 
 our true unity, renders us at once both liappier and better. 
 The last result which is its property is that it finally incorpo- 
 rates us into the Great Being, in the development of which we 
 have had a part to bear. 
 
 Such then is the general spirit of the true religion which I analysis of 
 have already indicated in my General View of Positivism. I pp. ôs-ôs. ' 
 must reserve for the fourth volume its direct and special ex- 
 planation, having prepared the way for it in the third by an 
 historical basis as the ground of a comparative judgment. I 
 must however still more accurately define the fundamental 
 conception which crowns tlie entire system of positive thought ; 
 and I must still further set forth the composite and relative 
 character of the highest existence we know. 
 
 This vast and eternal ore-anism is peculiarly distinguished Humanity is 
 
 ° t^ -^ ° a Being it- 
 
 above all others by reason of its being formed of sej^arable '"^^'^';°'^- 
 elements, each of which is conscious of its own cooperation, ^^^^^'^''^ 
 and consequently can give or withhold it, at least so far as its 
 cooperation is direct. Its essential attributes as well as its 
 necessary conditions are both alike the consequence of this 
 partial independence ; for it admits of combination on a great 
 scale, but at the same time of profound antagonism. In a 
 word, the chief superiority of the Great Being consists in this,
 
 54 
 
 SYSTEM OF POSITIVE POLITY. SOCIAL STATICS. 
 
 The subjec- 
 tive liie 
 after death, 
 is the period 
 of true in- 
 corporation 
 witli Hii- 
 iiiaiiity. 
 
 The subjec- 
 tive life is 
 tin- more 
 dominant. 
 
 that its organs are themselves beings, individual or collective. 
 All the functions belonging to it, whether those of the affec- 
 tions, of tlie intellect, or the activity, are therefore ultimately 
 exercised by certain individuals whose free intervention is in- 
 dispensable, although the refusal of any single individual will 
 generally be compensated by the assent of others. But to 
 illustrate this point, we will now consider separately the two 
 existences belonging to each individual human unit, which 
 in the General View were considered together, without any 
 difficulty thereby arising. 
 
 The Supreme Power is the continuous.re^ult of all the 
 forces capable of voluntarily taking part in the amelioration of 
 the race, even without excepting our worthy helpmates amongst 
 the animals. Each individual member of this great wliole has 
 two successive existences , the one, objective, and always tran- 
 sitory, in which he serves directly the Great Being by using 
 the entire series of the previous labours of our race ; the 
 other subjective, and of its essence perpetual, in which his 
 service is indirectly prolonged, by the results which he leaves to 
 his successors. Strictly speaking, scarcely any man becomes an 
 organ of Humanity until this second life has begun. The first 
 really forms nothing but a trial of his worthiness for the final 
 incorporation ; which ordinaril}^ should not be recognised until 
 the objective existence has been completely ended. Thus the 
 individual is not yet a real organ of the Great Being, thougli 
 he aspires to become so by his services as a distinct being. 
 His relative independence exists only in this first life, during 
 which he remains immediately subject to the Order of nature ; 
 to the laws of matter, of life, and of society. Once incorporated 
 with the Supreme Being he becomes truly inseparable from it. 
 Thenceforth he is removed from the influence of all physical 
 laws, and remains only subject to the higher laws which directly 
 govern the development of Humanity. 
 
 It is by means of this passage to a subjective life that the 
 chief extension of the great organism is maintained. Other 
 beings increase only by the law of the renovation of their 
 elements, by the preponderance of absorption over exhalation. 
 But beside this source of expansion, the Supreme Power in- 
 creases especially, by virtue of the subjective eternity to which 
 its worthy objective servants rise. Thus the subjective exist- 
 ences are necessarily more and more in preponderance, both in
 
 Chap. I.] GENEKAL THEOKY OF KELIGION. 5Ô 
 
 number and in duration, in the total composition of Humanity. 
 It is on this ground that its power always exceeds that of any 
 collection of individuals. Even the insurrection of almost the 
 entire living population against the combined subjective 
 influence of the past, would not prevent the evolution of the 
 race from following its course. Those servants of Humanity, 
 who remained loyal, could easily overcome this revolt, by 
 basing their efforts upon the old principles, which, in spite of 
 anarchy, would be left in all hearts and intellects from the 
 labours of all former generations, they only being the genuine 
 successors. In a word, the living are always more and more 
 ruled by the dead. But to meet the metaphysical error which 
 would result from too abstract a conception, we must never lose 
 sight of the real nature of this preponderance of the subjective 
 organs of Humanity. Each subjective organ is the product of 
 a previous objective existence, and it requires the alliance of 
 another objective existence for its exercise. Thus man serves 
 Humanity as a being during his life strictly so called, and as an 
 organ after his death, which finally transforms his objective 
 into a subjective life. In his first existence he freely receives 
 and spontaneously employs the resources of all kinds accumu- 
 lated by the Cfreat Being. In the second, if his personal office 
 lias been worthily filled, lie takes part in the work of directing 
 the continual use of the collective material of mankind. His 
 individuality is at once the essential condition, and yet the 
 principal danger, of his objective cooperation ; for the problem 
 is, how to place the egoism which is unavoidable under the 
 guidance of the altruism which is indispensable. When his 
 service has become subjective, the constant ascendancy of the 
 sociable over the personal faculties is a spontaneous consequence. 
 Eor, not only is Humanity composed only of existences capable 
 of assimilation, but it assimilates only from each, that portion 
 of his life which is capable of being incorporated ; and rejects 
 every individual shortcoming. 
 
 In this general sketch I cannot hope to explain entirely. Humanity 
 even to minds already well prepared, the most extensive and thrs^imof 
 most difficult of the positive conceptions, the sum of the whole tmuir 
 system of real doctrine. Still it will be proper to define exactly 
 this the essential centre of the true religion. All the rest of 
 this treatise will illustrate still further this radical notion, and 
 show its applications in a manner more or less explicit. The
 
 56 
 
 SYSTEM. OF POSITIVE POLITY. SOCIAL STATICS. 
 
 Is it capable 
 of personal 
 representa- 
 tion ? 
 
 Every wor- 
 thy indi- 
 vidual is in 
 a sense a re- 
 jiresentative 
 of Huma- 
 nity. 
 
 Women, in a 
 spi cial sense, 
 rei)iesent 
 Humanity to 
 men. 
 
 last volume will complete the theory as the general basis of the 
 final system. 
 
 It is obvious that it is the leading- characteristic of the true 
 religion, that everything in it relates to Humanity. But the 
 composite nature of the Great Being produces a difficulty which, 
 whilst applying chiefly to the worship, affects the doctrine, and 
 even the regimen. In fact this centre of human unity seems 
 incapable of receiving any personal representation. This point 
 which will be hereafter dealt with, I will at once endeavour to 
 clear up. 
 
 This objection is renaoved by reflecting on the nature of the 
 true Supreme Being. Although it is really composed of sub- 
 jective existences, it can act directly only by means of objective 
 agents. These are individual beings, of the same nature as it- 
 self; though less eminent, and not so permanent. Each of 
 these personal organs becomes tlierefore capable of representing 
 the Great Being in many ways, when duly incorporated therein. 
 Thus the veneration of men of real greatness forms an essential 
 part of the veneration of Humanity. Even during his ob- 
 jective life, each of them forms a sort of personification of the 
 Great Being. It is however essential to this representation 
 that they be conceived as free from the serious imperfections 
 which often obscure the best characters. The variety of the 
 individual types, and the connection between their social duties, 
 make this essential point of conception easy ; especially when a 
 sound education enables the true qualities of Humanity to be 
 universally understood. 
 
 As examples of the highest attributes of man there is no 
 lack in the world of living personifications of the Supreme 
 Being. Every man of feeling can recognise them in the 
 special qualities of the tender sex ; and see them as the natural 
 prerogatives of every woman worthy of the name. When by a 
 true system the instinctive tendency of our nature is brought to 
 its perfection, and our artificial Order has developed the natural 
 Order of the world, this quality in woman will enable us to 
 meet all the difficulties wliicli arise from the subjective nature 
 of the Great Being. Superior in power of affection, more able 
 to keep both the intellectual and the active powers in continual 
 subordination to feeling, women are formed as the natural 
 intermediaries between Humanity and men. Thisis their high 
 mission in the Keligion of demonstration. The Great Being
 
 Chap. I.] . GENEEAL THEORY OF RELIGION. 57 
 
 confides specially to i»hem its moral Providence ; maintaining 
 through them the direct and constant cultivation of universal 
 affection, in the midst of all the distractions of thought or 
 action, which are for ever withdrawing men, from its influence. 
 The uniformity in their natures and position shows still more 
 clearly this quality in woman. Lastly, this high office is that 
 which best sustains the objective action of the living by the 
 subjective influence of the dead. For a true woman cannot 
 really die in the chief of all her functions, that of forming men. 
 
 To proceed from the general to the special consideration of The Mother, 
 this subiect. Beside the uniform influence of every woman on and the 
 
 11- TT • Daughter. 
 
 every man, to attach liim to Humanity, such is the importance 
 and the difficulty of this ministry, that each of us should be 
 placed under the special guidance of one of these angels, to 
 answer for him, as it were, to the Great Being. This moral 
 guardianship may assume three types : the mother, the wife, 
 and the daughter ; each having several modifications, as shown 
 in the concluding volume. Together, they form the three 
 simple modes of solidarity, or unity with contemporaries — 
 obedience, union, and protection, — as well as the three degrees 
 of continuity between ages, by uniting us with tlie past, the 
 present, and the future. In accordance with my theory of the 
 brain each corresponds with one of our three altruistic instincts : 
 veneration, attachment, and benevolence. This theory shows 
 that for a complete protection all three types of angels must be 
 constantly conjoined ; and where deficient naturally, they must 
 be supplied by types of our own choosing. The union of all 
 three forms that first ideal in the gradually enlarging spheres, 
 both moral and mental, through which we rise to the concep- 
 tion of the Great Being. 
 
 Thus completed, the fundamental notion, wherein we sum Thecorreia- 
 up the entire Positive Doctrine, no longer presents anything to lotc, order 
 impede its full religious efficacy. Being united by a series of ^°^^^'" 
 intermediate beings, both subjective and objective, to the 
 aggregate Power above all beings, we are more ready to feel, 
 and more able to cultivate, entire sympathy with this uniform 
 and complex whole. The preponderance of the true Great 
 Being is relative only to our weakness as individuals or as a 
 race. By itself, its whole existence is subject to the general 
 Order of nature ; of which it is nothing but the noblest 
 element. Still this, its necessary dependence on the External
 
 58 SYSTEM OF POSITIVE POLITY. SOCIAL STATICS. 
 
 World, whilst it in no degree affects its relative superiority to 
 man, forms the chief source of its religious function. For, by 
 reason of this dependence, its destinies can be on the one side 
 foreseen, on the other side ameliorated. Belief and Afifection 
 are thus confirmed and developed in man, by a constant life of 
 action ; every phase of which forms an act of religion. At 
 every phase or mode of our existence, individual or social, we 
 should always apply the honoured motto of our religion : — The 
 Principle, Love : the Base, Order : the End, Progress. True 
 unity is therefore finally formed by the religion of Humanity. 
 This, the only doctrine truly universal, may be equally regarded 
 as the religion of Love, or the religion of Order, or the religion 
 of Progress, according as we consider its moral value, or its 
 intellectual character, or its practical object. Everything 
 being referred to Humanity, these three general ideas necessarily 
 tend to fuse in one. For Love craves Order, and instigates 
 Progress : Order again gives consistency to Love, and direction 
 to Progress : lastly. Progress is the development of Order, and 
 the renewal of Love. Thus affection, speculation, and action, 
 tend equally to the constant service of that Great Being, of 
 which each individual may become a perpetual organ. 
 Object of I have now adequately set forth the only system of human 
 
 humaisi'ty, Lenity which thoroughly fulfils all its conditions. To complete 
 my sketch, I must consider this system, first, as regards the 
 object of religion, and then as regards its composition. 
 This Object, The object aimed at by religion is twofold: it is the unity 
 
 must be both fi.,..,, i, .., . ,t 
 
 individual 01 the individual, and tlie unitv ot the society. Now in both 
 
 and social „,.. ii"rii 
 
 Unity. 01 thcsc it IS casy to see that the Synthesis, which lias Humanity 
 
 for its base, is the only one that is complete and durable; fur 
 
 it is the only one in true conformity with our nature. 
 
 Humanity, No othcr principle could establish an equal decree of har- 
 
 as the centre to 
 
 of Unity, mony between the three essential elements of our existence. 
 
 harmonises '' 
 
 tion^*"^' ^^'^lien everything refers to Humanity, the affections, the intel- 
 am/"*^"""*^' ^®^*'' ^°^ ^^^ activity, at once assume their natural relations. 
 (.i) Activity. The activity, directly devoted to the service of the Great Being, 
 is kept in due subordination to the feelings. At the same time 
 the intelligence fully accepts its true office, that of enlightening 
 the activity. Thus the heart is supreme both over the mind 
 and the character, in a way far more simple and systematic than 
 under any other mode. 
 
 And from this harmony of the whole, harmony of the parts
 
 Chap. I.] GENEEAL THEORY OF EELIGION. 59 
 
 equally results ; whereby the different powers of our various And it also 
 
 ni,- /. 1 111 J strengtliens 
 
 laculties are connrmecl and developed. eachsubor- 
 
 It establishes the discipline of the affections when it secures ment of our 
 a direct and continual appeal to the nobler instincts; which "i^) Morally, 
 although, in themselves, the less active, are at once the most withoursup- 
 delightful to experience, and the most capable of a great ex- fower ùf-*'^'' 
 pansion. Without doubt this form of discipline implies a con- ®*™'^*^- 
 stant struggle against the ascendancy of the personal instincts. 
 But this conflict within would be far more desperate, and far 
 less capable of conclusion, under a system of personal gratifi- 
 cation. For beside the constant effort to repress the benevolent 
 emotions, it would be necessary to restrain the antagonism of 
 the various lower inclinations. Even when one of the personal 
 instincts had succeeded in effectively crushing the benevolent 
 within, the energy of the individual would still fail in the vain 
 task of resisting the world without, against which the ascend- 
 ancy of egoism necessarily forms a permanent rebellion. On 
 the contrary the altruistic system of discipline, which holds a 
 continual rein upon the personal instincts, is the only one 
 destined to true success in the task. Beside the important 
 help which the world without supplies, it is far from requiring 
 the sacrifice of personality — but requires only its due subordi- 
 nation to sociability. The religion of Humanity ennobles indeed indeed, it 
 
 1 .. 1-1J-- 11 ■!• • T ennobles 
 
 our lower instincts ; even whilst training them to discipline, them. 
 For the cares of every description, required day by day for the 
 preservation of the individual, find in this religion a sanction, 
 as the means which enable each to accomplish better his social 
 duties ; so long as they are not pushed beyond the natural 
 limits, which men are too ready to neglect. Sound religion 
 especially condemns all habitual austerities; which, however 
 respectable in intention, would lessen the general force of 
 every servant of Humanity, and hamper the exercise of his 
 ordinary duties. It must be said also for the system of altruism, 
 that not only does it sanction all reasonable regard for the 
 person, but it largely assists such regard when treated in the 
 whole ; for it does much to strengthen the physical health, 
 as several physicians liave judiciously remarked. The entire 
 freedom from anxiety, and the sweet sense of expansiveness, 
 which invariably follow the active cultivation of the nobler 
 feelings, have a direct part in producing a balance in the physical 
 nature. When I come to develop fiuther the connection in the
 
 Art 
 
 60 SYSTEM OF POSITIVE POLITY. SOCIAL STATICS. 
 
 nervous system, as indicated in the preceding volume, between 
 the veo-etative organs of our body and the emotional region of 
 the brain, I shall reduce to a system this unquestionable re- 
 action, and found thei-eon new modes of improving the mutual 
 influence of the moral and the physical nature. 
 (•2) inteiicc- With rcspect to intellectual harmony, it might at first 
 
 tually, it ex- ^ r \ i ■ 
 
 p.antisthe sight appear that the altruistic system was not favourable to it, 
 
 power ot"*-^ . •/•1-1 
 
 spcuiation, if we ar(j:ue hastily from the long insurrection of the mind 
 
 especiallv in ~ , . , . 
 
 the sphere of affaiust tlic heart in modern Europe. But this disastrous con- 
 flict is far from implying a permanent incompatibility between 
 the two ; for it is the reason itself which has discovered a 
 regular method of conciliation, by carrying the positive study 
 of the external world to the point, at which Belief becomes the 
 immediate fellow-worker with Affection. The Religion of Hu- 
 manity arose originally as nothing but a system of philosophy, 
 with no other object but that of founding a real and durable 
 harmony, throughout the entire series of our positive notions, 
 whether logical or scientific. If it recalls the intellect to the 
 due control of the heart, whilst respecting its freedom ; it does 
 so after amply satisfying all the reasonal)le demands, wliicli the 
 intellect has put forth in its struggle for freedom in modern 
 times. Indeed the indispensable preponderance of the heart, 
 far from restraining the legitimate exercise of the speculative 
 faculties, strengthens and improves them whilst subjecting 
 them to discipline. Thus preserved from wasting itself in 
 hopeless problems and idle disquisitions, our entire capacity for 
 meditation or contemplation is free to satisfy our true specula- 
 tive wants, whether to organise our knowledge or to extend it. 
 Logical harmony is finally established upon the direct agree- 
 ment between the objective and the subjective method, in 
 accordance with the twofold nature of the Positive Unity, which 
 is at the same time within and without the individual mind. 
 For objectively, the Great Being is as much external to each of 
 us as another real existence, whilst subjectively we form part of 
 it, at least in hope. This Unity coordinates in their natural 
 way all our scientific theories : since tlie social order evidently 
 supposes an anterior vital order, and that in turn supposes a 
 préexistent material ofder. The altruistic system directly 
 recalls our intelligence to the constant pursuit of the most 
 valuable and most difficult speculations ; though without neg- 
 lecting the lower studies, which are not less indispensable
 
 Chap. I.] GENERAL THEOKY OF RELIGION. 61 
 
 both for method and for doctrine. Lastly this continued exer- 
 cise of the reason harmonises perfectly with the free play of the 
 imagination. Art is profoundly incorporated with the essence 
 of the religion of Humanity ; it serves to idealise and ennoble 
 its doctrine, its worship, and even its discipline. When devoted 
 to the animated expression of our highest feelings, which alone 
 are capable of habitual expression, this idealisation in Art will 
 form the intellectual exercise best adapted to the sum of our 
 composite nature. Our religion sanctions its assiduous culti- 
 vation by all in unison, as the means of moral improvement, 
 which, though indirect, is full of power. It supplies the mind 
 with the best mode of preserving it from, or correcting in it, 
 that unloveliness inherent in all scientiiic speculations, how- 
 ever carefully we seek to purge them from the spirit of vain- 
 glory. 
 
 Turning finally to the activity, it is evident that the al- (S) Piacu- 
 
 o -J ... cally, It (lis- 
 
 truistic system is more capable of giving it grandeur, than any «piinesthe 
 
 ■^ r o & o ' J activity, re- 
 
 other. Practical life necessarily eluded the grasp of all the fen-ing 
 
 •' ' . . overy actinn 
 
 provisional systems of religion, by reason of the reality which toacommou 
 is the characteristic of action. On the contrary, it was from 
 the practical life that the Positive principle first arose, and was 
 then extended to tlie contemplative, and lastly to the affective 
 life. Under the true religious discipline, the activity forms the 
 connecting link between belief and affection, as being the 
 object of the former, and the result of the latter. The smallest 
 actions are ennobled when they are referred to Humanity. The 
 reaction which they exert over the moral nature, naturally 
 seconds the familiar expansion of the good feelings ; for an in- 
 timate connection necessarily exists between all kinds of pro- 
 gress. It is only thus that to live for others can really become 
 for all the supreme happiness ; since the ordinary labours of 
 each are thus essentially destined for the good of others, so that 
 each servant of Humanity may attain to happiness when he ' 
 
 feels that he is filling his own duty worthily. But beside that 
 each in his vocation will be naturally working towards this 
 common end, there will be cultivated in all the same spirit of 
 eagerness to help forward the work of general advancement. 
 Although the grander services in this Cause require systematic 
 organs, each joins himself to this supreme part of human life, 
 taking thought first towards himself, then towards others. 
 Thus the activity which has its source originally in the affec-
 
 62 SYSTEM OF POSITIVE POLITY. SOCIAL STATICS. 
 
 tions, tend« at length to awaken the affections. At the same 
 
 time it forms the best means of regulating the intellect ; for it 
 
 ever impels the intellect to study the Order of nature with a 
 
 view to bring it to perfection. 
 
 Tiie^condi-^ On all three sides it thus appears, even looking to personal 
 
 an'd^onnd7 ^iiiitj ^lone, how blessed a thing to us is that external Necessity, 
 
 viduai hap- which imposes on us the altruistic discipline as the sole basis of 
 
 pmess are, •■ ^ 
 
 Hoi' ^'"^^' ^ harmony at once real and stable ; for this discipline for others 
 becomes the sole guarantee of true happiness for any individual. 
 A rational philosophy sanctions and perpetuates those vague 
 yearnings that arose in the last provisional system of religion, 
 and marks as the highest boons that man can know the three 
 grand conditions of all social life — Love — Faith — Hope. The first 
 of these forms the inward impulse of unity ; the second supplies 
 us with its external basis : the last, closely connected with the 
 activity, becomes at first the result, and then the stimulant of 
 each of the other two. This simple order seems indeed dis- 
 turbed on occasions of anarchy in public or private life ; and it 
 would then appear that Hope only is left behind ; without 
 which indeed any life is impossible. But a more careful study 
 shows us how, even in these cases, Hope is then dependent on 
 an earlier system of Affection and Belief, a discipline of life, 
 which insensibly remains after its foundations have been re- 
 moved. Besides, the too common tendency to despair in nations 
 or in men proves how much, in such exceptional cases. Love 
 and P'aith are indispensable to Hope. In every case, however, 
 the imion of these three qualities is the distinctive mark of our 
 true unity, be it affective, speculative, or active. As Order is 
 gradually restored in the West, it will be felt, even better than 
 it was felt in the Middle Age, how completely these three 
 essential conditions of all public good furnish also the chief 
 sources of our individual happiness. 
 
 Condition of If it be admitted that the Reli^'ion of Humanitv alone can 
 
 Social Uni- o J 
 
 ty, common adequately produce any true personal unity, its superiority is 
 end. still clearer when we turn to social unity. For its power to 
 
 restore harmony in society is a consequence of its Principle of 
 affection and its Basis of speculation ; both of which tend 
 equally to reunite men universally, in the same feeling and in 
 the same belief. Both the Positive theory of human nature 
 and the historical analysis of human progress forbid us to look 
 to any other system of discipline, as being able to establish any
 
 Chap. I.] GENERAL THEORY OF RELIGION. 63 
 
 practical communion of Love and P'aitli amongst all the mem- 
 bers of the human race. Children of the same Great Being-, 
 we all become at first his objective servants in life ; and then 
 his subjective organs after death. The communion of this vast 
 whole is far from being confined to the present : Intellect arid 
 Feeling combine in comprehending in the same circle, the entire 
 sum of the Past, the entire sum of the Future of mankind ; the 
 Past being the source, the Future being the aim, of the vast 
 consensus of Man. It is this spirit of continuity, or communion 
 between successive generations in time, which is more charac- 
 teristic of the true Religion, even than the solidarity or union 
 of the whole living race now contemporary in space. It is here 
 that we gather most distinctly, the true purpose of our objective 
 existence in life : which is, to transmit, improved to those who 
 shall come after, that increasing heritage, we receiyed from those 
 who went before. Thus regarded as a whole, the service of 
 Humanity appears to be in its essence truly gratuitous. Each 
 generation is bound to restore freely to the succeeding, that 
 which itself has freely received from the preceding. The im- 
 provement, which it adds to the sum total itself, forms never 
 more than a trifling fraction of the worth of the whole ; and it 
 is, moreover, a constantly decreasing fraction. We must extend 
 this notion of the collective transmission of each age to the 
 personal cooperation of each individual. In stating, in the 
 second chapter of this volume, the Positive theory of wages, I 
 shall be able to show that wages never recompense the essential 
 part of the service given, but merely the material part. Every 
 act of human labour uses up certain materials, which require to 
 be continually renewed, whether to replace the provisions con- 
 sumed, or to restore the instruments worn out. Wages form 
 the fund whence this twofold restoration takes place, and have 
 no relation with the service given : a service that could only 
 be recompensed worthily by means of complete reciprocity, be- 
 tween the producer and him who enjoys his product. This 
 notion, which is already recognised for all the higher social 
 functions, is extended by the Religion of Humanity to real 
 labour of every kind. The new view of labour will tend to 
 remove those moral evils of industry, the result of the egoist 
 system ; evils, wliich would seriously embarrass the altruistic 
 system also, were it to suffer appeals to the selfish instincts 
 in place of steadily restraining them.
 
 64 
 
 SYSTEM OF POSITIVE POLITY. SOCIAL STATICS. 
 
 All active 
 associations 
 tend to be- 
 come reli- 
 gious if suf- 
 ficiently 
 wide. 
 
 Such is the social affinity of the true Eeligion, that every 
 durable association of men has always spontaneously tended 
 towards this form of union. It is only the higher Feelings 
 which can unite men ; and common interests have never secured 
 permanent bonds of community, even in small splieres. We 
 thus find everywhere that consecration of individual efforts 
 under the sanction of an ultimate purpose in human good, at 
 once collective and continuous. Thus arose the notion, which 
 widened by successive generalisations, has gradually led up to 
 the conception and sentiment of the Great Being. Even wliere 
 the association has only destruction as its object, it still rests 
 on mutual attachment; only this attachment is then limited 
 to a special population. At the. same time tliis military activity 
 is directly opposed to moral unity ; because it constantly arouses 
 feelings of enmity towards the greater part of the human race. 
 For this reason it is still more necessary, for the heart than for 
 the head, to conceive the community of mankind as coextensive 
 with the entire race. Any sense of national antagonism between 
 the different servants of Humanity is totally incompatible with 
 true conception of, and certainly with true feeling for, the 
 Great Being. Nevertheless the Order of nature is such as 
 always to prevent any absolute empire in the altruistic 
 system. For the broadest sense of union can never extend 
 beyond the limits of our race ; except to such of the animal 
 races as can really be associated with us. Outside the circle of 
 this vast confederacy, whose destiny it is to improve the earth 
 as its domain, our planet possesses a variety of animate beings, 
 who cannot be assimilated. Towards them our activity will 
 always remain one of destruction ; and no sophistry should 
 blind us to the reality of this cruel necessity we acknowledge. 
 This bond of Unity in a common attachment must therefore 
 always remain a relative conception ; although it is true that 
 its sphere is continually widening. Even when our personal, 
 have been thoroughly subordinated to our sociable, faculties, the 
 egoism imposed by facts on the totality of Man must forbid the 
 feelings of Love to embrace all Nature. Necessary as sucli 
 limits to Love may be, they should in no way impair our 
 enthusiasm ; whilst we ought fairly to admit their force, as a 
 good clieck on indulgence in absolute ideas. We can only 
 regret that the imperfections natural to the Order of nature 
 bar us from unlimited expansion of affections, which of them- 
 selves would desire to embrace all things alike in their Love.
 
 Chap. I.] GENERAL THEORY OF RELIGION. 65 
 
 To complete our view of the social efficacy of the true The Religion 
 Synthesis we must turn to its power to unite without coercing, sanctities, 
 For a sound conception of the Grreat Being makes the inde- suppress, in- 
 
 _ dividual 
 
 pendence no less sacred than the cooperation oi the members : Freedom. 
 both are equally necessary to the essential service ; since the 
 parts performed by an aggregate are impossible without 
 individual organs. It can only be an unintelligent, and even a 
 narrow, view of social duty, which can ever lead an honest social 
 reformer to undervalue personal liberty. The supposed an- 
 tagonism between individual liberty and social combination 
 comes from a crude attempt to found an altruistic Unity, with 
 only one mental and moral condition. These socialist visionaries 
 thought only of the solidarity of living men, and forgot the 
 continuity of ages. We need apprehend little from this mis- 
 conception which is directly contrary to the ideas and the 
 feelings which characterise the systematic Eeligion of Humanity. 
 As regards the Great Being the subjective service after death 
 constantly becomes more and more important, compared with 
 objective service in life. Now subjectivity invariably supposes 
 individuals as its authors ; and their free cooperation alone can 
 endue them with an aggregate influence. Far from lowering 
 t^e freedom of the individual, the Positive religion sanctifies 
 and develops it afresh ; for it supplies it with a noble desti- 
 nation. This freedom is a condition indispensable to personal 
 dignity : it is in no less degree indispensable to every service of 
 society, which any form of oppression would paralyse. True 
 cooperation ought always to be wholly voluntary; allowance 
 being made for the motives which cause it to be withlield. In 
 a word the altruist regimen supposes and produces the spirit 
 of trust, as it exacts and increases the habit of responsibility. 
 On the other hand it directly sanctions every real form of 
 superiority, be it natural or be it acquired ; for it devotes on 
 system the strong to the service of the weak. Far from 
 breaking up and subdividing Power, whether spiritual or 
 temporal, the Eeligion of Humanity habitually concentrates 
 Power, to enable it better to fulfil its social function. In its 
 judgment on the Past, it gives the amplest honour to the 
 illustrious characters, each of whom has done so much to 
 influence the destinies of men. The Positive Eeligion inspires 
 all the servants of the Great Being with a sacred zeal to 
 represent that Being as fully as possible. It invokes the 
 
 , VOL. II. F
 
 66 
 
 SYSTEM OF POSITIVE POLITY. SOCIAL STATICS. 
 
 The Cox- 
 s-nruENT 
 Parts op 
 ■JHE Reli- 
 GIOM, pp.C6- 
 70. 
 
 In the Reli- 
 gion ot Hn- 
 niaiiity, 
 Doctrine, 
 Worship, 
 and Disci- 
 pline coin- 
 cide in one 
 work. 
 
 (1 ) The Doc- 
 iv'.ne, thns 
 supported by 
 "Worship and 
 Discipline, is 
 most favour- 
 fible to in- 
 te'lectnal 
 
 PrOLTJSS. 
 
 veneration of all towards every truly worthy individual. The 
 full acceptance of this Religion alone can check that spirit of 
 blindness or of envy, which in our day would seek to crush out 
 the real inequalities, which exist amongst men ; instead of 
 turning the inequalities to account. A healthy sense of 
 individual merit should invariably sustain our Positive morality, 
 and dispose us to combat all those miserable attempts to 
 discredit the power of individuals — a power for ever consecrated 
 to the service of the Great Being. 
 
 The essential superiority of the altruist synthesis in the 
 great twofold object of religion, to regulate the individual and 
 to combine society, must render it also the best adapted to 
 develop all the essential parts of a Religion. This subordinate 
 inquiry will appropriately follow tlie main argument, and can 
 be now treated with brevity. 
 
 We must first recognise the complete harmony which is 
 produced between the three general elements of religion. Doc- 
 trine^ vjorship, and discipline, were never tndy combined, save 
 imder the original theocracy. This ancient connection of all 
 three, which the institution of caste confirmed, became speedily 
 incompatible with progress : first, politically ; next in poetry ; 
 and finally even in philosophy. These could only develop their 
 powers as they separated from the system. In the Positive 
 organisation they are finally combined, without being con- 
 founded : the instrument being the natural harmony of their 
 respective ends. Under the permanent inspiration of universal 
 Love the business of Doctrine, Worship, and Discipline, is to 
 study, to honour, and to serve, the Great Being ; the crown of 
 all human existence. To discriminate between their functions 
 is not to disguise their natural relations. For, the mind, the 
 heart, and the character necessarily cooperate in all our 
 principal labours, though in a way more or less direct. The 
 Positive Religion adopts the conception of this synergy, or 
 common action, of our cerebral forces, develops it, and turns it 
 to account. 
 
 It is for the Doctrine especially that this union is most 
 important ; in order to undo the disastrous consequences which 
 the isolation of Thought from worship and from discipline has 
 produced on speculative progress. Already every true positivist 
 feels the essential reconciliation between the Heart and the 
 Intellect, to the common gain of both. Although but recent it
 
 Chav. I.] GENERAL THEORY OF RELIGION. 67 
 
 has already produced a great influence upon thought. It led me 
 to found the system of positive logic, which rests, as explained 
 in the first volume, on the double use of the subjective and the 
 objective method : both of them equally essential to any great 
 abstract creation. Both methods are equally appropriate to 
 the nature of the Grreat Being, regarded first, as dependent upon 
 Nature, then as preeminent over other real existences. The 
 former method shows us the necessary foundations of the great 
 Order of Nature ; the second method supplies us with its 
 principal laws. Both are equally indispensable to the activity 
 of that Being, for the former directs our earliest progress in 
 living, the latter our highest progress in religion. When this 
 natural reaction of the Heart upon the Mind has^ become 
 sufficiently familiar to us, it will produce results upon thought 
 impossible in the Middle Age, under a system repressive to the 
 intellect. It will be felt hereafter, better than it then was felt, 
 how completely our grander moral effusion may in practice 
 come to second true intellectual efforts. Science, the systematic 
 basis of Belief, thus acquires a sanctity, higher tiian that which 
 it received when it was first consecrated under the Theocratic 
 system. Even the lower branches of thought will acquire a 
 charm and a dignity which now seems scarcely possible. We 
 shall give new expansion to that profound action and reaction, 
 which causes the simplest and the most general laws directly to 
 operate upon each other. 
 
 The invariable connection which exists between the various (2)TheWor- 
 
 •ni... 1 1. 11 ship calls out 
 
 elements of the true Keligion is not less obvious, and has an aiithetaoui- 
 equal importance, in the Worship as in the Doctrine. For the er. to pray, 
 natural relations of the feelings with the intelligence, and the think, and 
 activity, are by it systematised and brought out with their full one. 
 moral force. Poetry more than Science needs thus to be conse- 
 crated to its office by positivism ; since it had a smaller space in 
 the consecration given to all intellectual effort of the Theo- 
 logical systems. But the sanction, which it receives from the 
 final system, is still more direct ; for Poetry has a stronger 
 affinity than Science with the principle of affection in our 
 Altruistic system. If science becomes the basis of the Doctrine, 
 poetry remains the soul of the Worship ; and its effect, more- 
 over, is more immediate, and more pure, as well as more 
 habitual, than Science can ever give. Next to the practice of 
 good deeds, nothing tends more to develop the sympathetic 
 
 r 2
 
 68 SYSTEM OF POSITIVE POLITY. SOCIAL STATICS. 
 
 instincts than due expression of the emotions as a familiar use. 
 Purged from any character of egoism, Prayer may henceforth be 
 made use of to give a free and direct expansion to our higher 
 feelings. And thus, whilst it acquires a fresh moral value, 
 Prayer becomes at the same time more natural ; for it is 
 addressed to beings better known to us, and more sympathetic, 
 than of old. To pray, is to love and to think in one, whilst 
 prayer remains purely a mental act ; for it is either to love 
 whilst thinking, or to think whilst loving, as one or the other 
 element prevails. But when Prayer finds utterance, and this 
 is its true nature, then to pray is at once, to love, to think, and 
 even to act. Thus prayer in its purest form offers the best 
 type of life, and conversely life in its noblest aspect consists in one 
 long Prayer. The humblest home in Positivism, should contain 
 better even than under Polytheism, a sort of private chapel, in 
 which the worship of tlie true guardian Angels would daily 
 remind each positivist of the need of adoring the finest per- 
 sonifications of Humanity. Now this sacred effusion of spirit 
 requires a constant use of some beloved types ; and thus con- 
 tinually promotes a true poetic effort. The memory the best 
 stored with poetic images can never do more than assist the 
 ')riginal inspiration of the worshipper; since each special 
 object of Love requires to be separately idealised. Whenever 
 General Education has assumed a character sufficiently esthetic, 
 the special Arts will continually join with the main art of 
 Poetry, in giving a more tender and more effective character to 
 this form of domestic worship. Thus the higher affections will 
 enable each positivist to carry the sense of subjective existence 
 to a point, which hitherto it has been impossible to reach. Its 
 peculiar importance in the scheme of the Human Eeligion will 
 obtain for it a public and private support, which will speedily 
 give it a higher and more regular form. A better acquaintance 
 with the different Positive laws of our nature will enable us to 
 base this great advance on the general agreement between all 
 parts of our objective knowledge. By this blest interchange of 
 work between Science and Art, the reaction, which the intellect 
 exerts over moral life, is nobly repaid by the influence, which 
 the Heart exerts over the Mind. 
 (:;) T!ip Dis- Lastly with respect to Discipline, it woidd be superfluous 
 
 bracis the HOW to givo proofs of the uccessary tendency of the Positive 
 oi Lite, se- Rcligiou to dcvclop it. Positivism reduces Discipline to a
 
 Chap. I.] GENERAL THEORY OF EELIGION. Q9 
 
 system, establishing its true relations with Doctrine and with cmintraïui 
 Worship. Now it is as respects the activity, that our Synthesis theTa.lgfof 
 of Life shows best its natural and direct superiority over others ; Law. ' 
 for it was the practi<3al life which always resisted the organisino- 
 skill of all former systems, even under Polytheism. The ac- 
 tivity, henceforward made a substantive part of the true Re- 
 ligion, takes its place, as it does in real life, as the ultimate 
 object both of the Doctrine and the Worship. It protects both 
 Doctrine and Worship against ever deviating into asceticism 
 on the one hand, or quietism, on the other ; for our activity 
 will be urged on continually by true Affection, itself for ever 
 yearning after practical Grood. Religious Discipline, thus 
 regulated, will acquire a character at once more rational and 
 more noble, even in its more material part, thenceforth regu- 
 larly connected with the highest part. This connection between 
 the lowest bodily good and the highest perfection of the Soul 
 gives a general and constant impulse to every form of actual 
 improvement. I might here point out the direct union of the 
 Discipline with the Worship, and even with the Doctrine in its 
 higher forms. In fact, although morality looks to actions as 
 its final result, it directs its influence in the first place on the 
 emotions, which are the mainsprings of action. From this 
 point of view Morality is connected with the Worship, which is 
 devoted to the expansion of the higher affections, and so in- 
 directly increases their force. Although this influence of Art 
 upon emotion has not the same moral value as the actual 
 practice of good, the more continuous exercise of Art is so 
 natural, as to give it no small part in the most important and 
 most difficult of all forms of improvement — moral elevation. 
 On the other hand, the Discipline, apart from the subsidiary 
 operation of the Worship, is connected directly witli the entire 
 scheme of Doctrine ; in accordance with the profound depend- 
 ence of the theory of Progress on that of Order. The general 
 rules of morality thereby acquire a systematic authority ; which 
 tends to increase as well as to strengthen their practical effect. 
 This is especially true with respect to the highest dictates of 
 the moral law, which are so much exposed to all those sophis- 
 tical attacks, prompted by the rebellious instincts. Positive 
 morality taken as a whole becomes even, a sort of necessary 
 continuation of the positive Doctrine, when we extend the 
 graduated Scale of the sciences to the life of the individual :.
 
 70 
 
 SYSTEM OF POSITIVE POLITY. SOCIAL STATICS. 
 
 'J'iIKOttV 01' 
 
 riiK His- 
 
 TOKV Ol'" 
 KliLKilOV, 
 
 pp. 70-1 l'J. 
 
 Tho evolu- 
 tion of true 
 llelijrion 
 must havo 
 U'on grailiial 
 and protrac- 
 ted. 
 
 J'.olief nuist 
 lit' ooiistn.c- 
 ti'd iilijee- 
 tivfl\-, from 
 the \VorI.l 
 witlioiit; 
 ami tliore- 
 forc .-ilowly. 
 
 and this, as I bave already remarked, is its natural limit. For 
 the constant subordination of Personality to Sociability, is 
 nothing but the last grand application of the great law — that 
 in every objective theory the more special, is subordinate to the 
 more general, order of Science. This dependence of the parti- 
 cular on the general, which has been already shown under its 
 theoretical aspect, is no less true under the practical aspect. 
 Thus Individuality is subordinate to Sociability; as this latter 
 is to Vitality ; and this Vitality has been shown already to be 
 subordinate to Materiality; itself the first stage of the ob- 
 jective world, proceeding from without, and the final term of 
 the subjective world, proceeding from within, in the universal 
 harmony between Man and Nature. 
 
 I have now adequately examined in all its leading aspects 
 the only form of Eeligious Unity, which is thoroughly adapted 
 to human nature. The direct and special development of its 
 character belongs to the last volume of this work, when after 
 a regular philosophy of the .history of tlie Past, I shall have 
 formed a basis whereon to consider its final advent. But to 
 complete tlie general Theory of Eeligion it is, as I have 
 said, necessary to examine summarily the long and difficult 
 course of Education, required for the establishment of the true 
 Unity. 
 
 The preceding remarks will have sufficed to show, that a 
 Synthesis, sucli as I have described, could never have had an 
 immediate development ; much as our natiural instincts con- 
 stantly tend towards it. It will be easy then to explain the 
 necessity for steps in its preparation. This gradual evolution 
 was required at once by the intellectual substance and by the 
 moral impulse peculiar to the true Eeligion. 
 
 In the first place the requisite Belief must be essentially 
 objective ; since the Positive Doctrine consists in a real know- 
 ledge of the Order of Nature. Subjective ideas have only a 
 secondary influence in the fidl elaboration of such materials 
 of thought. They form, as I liave already pointed out, hypo- 
 theses destined to result in laws, wlien properly verified by 
 facts without. It is only when positive Science has succeeded 
 in reducing these laws to a shape admitting of system, that 
 subjectivity takes a prominent part ; for it alone is capable of 
 coordinating the materials obtained by Science, as explained 
 in my first volume (Introd. Princ. ch. 1). But this point is
 
 Chap. I.] GENERAL THEORY OF RELIGION. 71 
 
 not reached until the scientific spirit has embraced the least 
 general and the most complex of all phenomena. Until this 
 condition is fulfilled, to give the leading post to the subjective 
 method would vitiate all our theories. Now, this involves a 
 long and continued labour ; for the laws of nature can only be 
 discovered by successive stages, progressing constantly from the 
 World to Man, or from the most general to the most particular 
 phenomena. 
 
 But on the other hand, even by reason of this peculiar Theobjec- 
 character of all natural science, no Synthesis whatever can be itseu is in- 
 constructed by the objective method itself. If we are now to construct 
 convinced how impotent this is to systematise after twenty cen- 
 turies of barren attempts, the task must have been still more 
 hopeless before the construction of positive materials. Every 
 Synthesis, or system of unity, must be subjective ; although to 
 give it reality, an objective basis is required, and the construc- 
 tion of this basis requires the labour of time. Still man 
 never can dispense with some Synthesis ; in order to give order 
 to his ideas, and thus to regulate his conduct. These being 
 the conditions of our intellect, no alternative remained, but to 
 erect a system of Unity entirely ideal — right in instinct, but 
 unreal in fact ; and therefore simply provisional. 
 
 This, the primitive solution of the dilemma, without which The natural 
 our reasoning powers could not have arisen to maturity, is the tive sjnthe- 
 natural result of our inherent tendency to absolute views. It trve^ search- 
 is so strong as to lead us to dispense with investigating into causes. 
 special facts ; and it prompts us to proceed at once to Deduc- 
 tion without having any previous basis of Induction. Laws of 
 nature, that is general facts, can only be demonstrated after a 
 long course of thought, even in the case of the minor celestial 
 phenomena. Whilst laws remain unknown, the human mind 
 necessarily follows the vain search after causes ; that is, the 
 absolute Origin and the absolute End of things. This investi- 
 gation, prompted by the hope of attaining an unlimited com- 
 mand over a world which appears to be subject only to arbitrary 
 rule, is the only impulse capable of overcoming the primitive 
 want of curiosity in the mind. The supposed problem indeed, 
 admits, even in our day, only of the actual solution, which was 
 originally proposed, the explanation of the World by Man, by 
 assimilating inert nature to living Nature. Thus at once 
 begins the subjective method of reasoning ; and its free expan-
 
 72 SYSTEM OF POSITIVE POLITY. SOCIAL STATICS. 
 
 sion meets with no objective difficulty in reality. In a word, 
 in this spontaneous philosophy, in which man seeks after the 
 essence of things, luills take the place of laius. This Synthesis, 
 which now is as little adapted to speculation as to action, was 
 for a long time no less indispensable to the one, as to the other. 
 We continually fall back upon it, whenever we seek to act 
 regularly upon phenomena, of the special laws of which we 
 know nothing. In the absence of knowledge of these external 
 facts, we are forced to follow the suggestions within us ; sug- 
 gestions, the products rather of our moral dispositions, than our 
 intellectual efforts ; unless we altogether abstain from action, 
 and this we are very frequently unable to do. 
 Gradnaiiy, The earliest state of the intelligence does not therefore 
 
 tiieolijuctivc . , . 
 
 iiiidthosub- admit of any permanent agfreement between practice and theory. 
 
 jective me- -^ ^ . . ^-, i • i 
 
 iiiDdsare The ouo, entirely objective as it is, oners nothing but uncon- 
 
 cumbiiifd. 
 
 nected facts ; the other, entirely subjective, presents the mind 
 with generalisations, which have no power of connecting the 
 particular observations of facts. Still, however much influenced 
 by false analogies, the subjective tendency to theory continually 
 guided ]Man towards regular prevision ; even in spheres where 
 prevision was subsequently renounced. The practical instinct 
 on its part objectively prepared the ground for an improved 
 system, by discovering in each department some empirical laws, 
 sufficient to permit real prevision in several ordinary cases. 
 Our mental training consists in learning to combine these two 
 i simultaneous tendencies ; so as to attain reality in our obser- 
 ' vations and generality in our conceptions. This combination 
 is only possible by correcting excessive objectivity on the one 
 hand, and excessive subjectivity on the other. Now our practical 
 instincts a» a whole constantly incline us to apply such a cor- 
 rective ; for they show us more and more distinctly, how these 
 opposite errors alike prevent us from foreseeing as a means of 
 acting. Excessive objectivity is an obstacle to any general 
 Induction ; Excessive subjectivity, to any real Deduction. 
 Under these influences the study of laws gradually asserted its 
 superiority, both over the knowledge of facts, as well as overrthe 
 search after causes. 
 Theprimi- When compared with the final Synthesis, this preparatory 
 
 sis, orFic- system of Unity shows essential points of likeness combined 
 
 titious, like "^ '' -, n- 
 
 tiie Final With profouud poiuts of diSercnce. The spontaneous nature 
 
 Syntliesis, or .. ir. !• -ii-'i 
 
 1 ositiTism, peculiar to the first system makes it entirely subjective ; but
 
 Chap. I.] GENEKAL THEORY OF EELIGION. 73 
 
 its purpose as a guide to action requires it to be conceived as rests on the 
 objective. This points to, and even prepares for, the final Type!"' 
 union of these two great speculative methods. The primitive 
 like the final Synthesis rests on the predominance of the 
 Human type : only, the type is personal in the one case, and 
 social in the other. The principal difference between them is 
 due to the Absolute character of the first, and the Relative 
 character of the second. The contrast between the Scientific 
 nature or positive results of these two systems is carried out in 
 the contrast between their Logical methods. For the primitive 
 hypotheses of the one system are never capable of proof ; whilst 
 the final hypotheses of the other are invariably capable of 
 verification. All these points of difference together render the 
 antagonism between the two methods more and more complete, 
 as the final system gradually develops its true character. 
 
 Secondly from the social aspect, we see even better how Graduai 
 impossible it was for the true system of Unity to arise at tlie ^vas neces- 
 outset of society, and the necessity which nevertheless existed from the' 
 for a preparatory stage. Not merely was the Grreat Being then ot'^îew?'" 
 unknown ; but it had not been even adequately developed. Its 
 final advent supposes a long preparation, which could only be 
 under the empire of spontaneous fictions. The Spirit of Love, 
 which hardly yet is sufficiently developed, is at first so 
 thoroughly stifled, that enmity is the rule towards the great 
 bulk of the Imman race. In that stage all the joint activity of 
 men as social beings is due to the lower instincts. Unable to 
 undertake the subjection of the Earth, which they feel as little 
 able to conquer as to explain, each local association of men 
 turns its whole efforts towards subjugating others. But this 
 tendency, at first blindly destructive, becomes regular as it 
 develops. It gives play to a spontaneous capacity for associa- 
 tion : and this prepares the way for association more systematic, 
 for it strengthens union within the special body, and induces 
 them to aim at incorporating others from without. Thus 
 Country prepares the way for Humanity ; and the narrow love 
 of the nation tends to expand into affection for mankind. 
 
 This Civilisation of War, like the Philosophy of Fictions, industry 
 remains always incomplete ; by reason of the antagonism of veiopmiciêr 
 both to practical requirements. Industrial activity arose from of war ; as 
 beneath the shelter of the one as the Positive spirit from the «nder the ' 
 impulse of the other. Thus the elements of the final system Fictif."
 
 74 
 
 SYSTEM OF POSITIVE POLITY. SOCIAL STATICS, 
 
 The Abso- 
 lute system 
 of Eeiigiou 
 and the civi- 
 lisation of 
 War have a 
 natural affi- 
 nity. 
 
 Phases of the 
 earlier Beh- 
 iîion. 
 
 Fktioihsm, 
 pp. 74-7(i. 
 
 In the first 
 stage, the 
 supposed hu- 
 man will in 
 objects re- 
 sides in the 
 thing; in the 
 second it re- 
 sides in the 
 God who di- 
 rects it. 
 
 are formed during the imperfect ascendancy of the primitive 
 elements ; until at last the progress of the new elements and 
 the decline of the old bring on conflicts which accelerate the 
 inevitable Advent of true Unity. 
 
 The two preparatory systems have a constant tendency each 
 for itself to claim exclusive power over human life. Never- 
 theless their natural rivalry to a certain extent may be modified 
 by a spontaneous affinity between them, which enables them 
 for some time to combine. The Absolute spirit of the 
 philosophy of Fictions and the Egoist spirit of the system of 
 War, have too much in common to remain in perpetual hostility. 
 By combining, the former extends its ascendancy over minds, 
 whilst the latter strengthens its power over life. By this 
 means Opinions incapable of proof, and Authorities which are 
 above question, give to each other a mutual support. Their 
 alliance produces at first, a consolidation in the preparatory 
 order of society ; but then, its spirit of domination urges this 
 social phase to prolong its rule beyond the natural limit set to 
 it. Still its temporal element is less incompatible with the 
 growth of the ultimate system, than is its spiritual element. 
 It is not, like the spiritual, destined to final extinction ; for it 
 may lose its ascendancy without losing all its value. Warlike 
 activity will always retain a subordinate duty to be performed 
 towards those members of the human or animal body, who 
 violate the general Harmony, or obstinately refuse to conform 
 to it. But Preternatural Belief has already lost all true utility 
 amongst the more advanced races. It must eventually cease 
 to exist everywhere ; since its pretensions prevent it from 
 accepting a subordinate position. 
 
 Having viewed the preparatory system as a whole, I will 
 proceed to examine the principal phases through which it had 
 to pass before the era of the final system. 
 
 The method of the Philosophy of Fictions is to explain the 
 World by Man ; and to attribute everything in natiure to ivills 
 similar to our own. Now this primitive philosophy admits of 
 two very different modes ; the one direct, and the other indirect, 
 according as these governing wills are supposed to reside in the 
 objects themselves, or merely in supernatural Beings. This is 
 the feature which distinguishes the two principal successive 
 forms of the Absolute Keligion ; the former pure Fetichism, 
 the latter Theologism, strictly so called, the two being the
 
 Chap. I.] GENERAL THEORY OF RELIGION. 75 
 
 necessary precursors of Positivism. Both attempt to interpret 
 inanimate nature by means of living nature ; and supply the 
 place of laws of the physical world, by means of ideals im- 
 mediately derived from the laws of the moral world. But they 
 differ essentially in their conception of matter ; which, in the 
 first case is supposed to be living, in the second to be inert. 
 The step from the one to the other is in fact the most impor- 
 tant transition in the whole of the pi'ovisional Synthesis. 
 Nevertheless this step is quite consistent with the character of 
 the system ; as the tendency to observation in its concrete form, 
 leads to observation in its abstract form. What is really done 
 by the human intellect is, to extend to the properties of things 
 the original explanation, which it limited at first to their sub- 
 stances. Now more general conceptions, such as these, can 
 only be maintained, by referring the governing wills to Beings 
 distinct from the bodies themselves. Each of these Beino-s 
 personifies the common property, apart from the particular 
 objects, which have originally suggested the analogy. Thence- 
 forth, all bodies are conceived as passive in themselves ; each as 
 depending for their whole existence on the Grod who directs it, 
 though he be not residing within it. 
 
 When we watch the ways of children, and even of animals, FeticWsm, is 
 we at once perceive that only the Fetichist theory could be the naturaiVonu 
 natural starting-point of the Absolute Eeligion ; which itself ReUgion, 
 precedes and prepares the way for the Eelative Eeligion. As 
 a philosophy it is wrong only, in confusing, as it could not but 
 do, the inorganic world with living nature : and the true dis- 
 tinction between them is still misconceived by so many of the 
 teachers of the day. At bottom the fetichist reasoner, who fails 
 to distinguish activity from life, is less distant from scientific 
 truth than the theological dreamer who in spite of all the 
 evidence, persists in taking matter to be passive. The obser- 
 vation of the one is doubtless too superficial ; but the other 
 admits an exorbitant influence to the imagination. In Feti- 
 chism, the spontaneous Eeligion of Nature, the subjective 
 element does nothing more than supply the place of reasoning, 
 (then from want of materials impossible) hy feeling, the natural 
 preponderance of which is at first so decided. But theology, 
 the Eeligion of Inspiration, gives a direct authority to the sub- 
 jective element, far beyond what was needed for the original 
 search after causes. It is true that it thus becomes better ''"'^i^-'» 
 
 .^^v<j\^x some re-
 
 76 SYSTEM OF POSITIVE POLITY. SOCIAL STATICS. 
 
 sppcts, snpe- adapted to give scope to the human imagination. Still Feti- 
 îôyi'Ui- ' chism also, admitted under other forms a complete esthetic 
 development ; and it guaranteed more effectually the ascendancy 
 of the Heart. So that, had the Absolute Religion been destined 
 to endure, it would certainly have retained this, its original and 
 spontaneous form. It is to Fetichism, and not to Theologism, 
 that men return when an overpowering feeling temporarily re- 
 calls the strongest minds to the vain search after causes. Thus 
 the fact that Theology took the place of Fetichism, is itself a 
 proof how thoroughly provisional was the part taken by the Ab- 
 solute Eeligion, which was unable in any case to maintain that 
 one of its forms, which was best htted to its nature. Theologism 
 assisted intellectually in preparing for Positivism ; were it only 
 that it denied matter to possess life. But this function of 
 Theology, though indispensable to the first progress of thought, 
 would be far from being essential to that progress which is 
 either communicated or directed from without. In the latter 
 case it would be possible to pass at once from Fetichism to 
 Positivism, and omit any sort of Theologism, if any important 
 cases of individuals or bodies arose really requiring this 
 systematic attempt to dispense with the intermediate phase. 
 It would be enough to enforce the true distinction between 
 Activity and Life, as I shall explain hereafter. 
 Fetichism This remark is of value to us now, as proving that the im- 
 
 Timraipower, portaucc of Thcologism in the Past is concerned with man as a 
 private'Life. social, rather than as an intellectual being. Its great value 
 indeed must be considered to be a political, rather than a 
 moral one. For in this latter aspect Fetichism is not inferior 
 to Polytheism. The harmony which it creates in the affections, 
 is more direct and more complete ; and this is shown by the 
 long and obstinate attachment of our race to this simple 
 faith, of which so many traces still remain. This moral 
 superiority of the spontaneous system of religion is however 
 necessarily confined to private life. Public life could not 
 develop, nor even commence, except under Theologism. 
 TiiEOLo- In fact the Fetichist Worship is too special to give rise to any 
 
 80.' ' ■ ' Belief, really common to many. At least it never acquires this 
 h°t7od'uc™ power until its last phase, when it reaches the stage of Astro- 
 bvTxtemîÎA- latry ; and from thence it rapidly passes into Polytheism. 
 socirty "^^ '° Besides the Absolute Doctrine remains very incomplete, so long 
 as it does not get beyond its first natural stage. In that state
 
 Chap. I.] GENERAL THEOEY OF RELIGION. 77 
 
 it does not extend its explanations beyond the World without, 
 and it does not embrace the World of man ; but rather draws 
 from Man its explanation of Physical facts. But when Poly- 
 theism refuses to admit any Activity in matter, and refers the 
 wills supposed to govern it to ima^çinary Beings, having no ex- 
 clusive abode, then these Beings are made to control the facts 
 of man and of society ; and this is soon regarded as their princi- 
 pal sphere. Thus moral speculation, spontaneous at first, 
 begins to assume a more systematic character ; just as specula- 
 tion upQn material laws did also, when it passed out of tlie 
 earliest Fetichist form. 
 
 Indeed all our general notions respecting material laws were Theoiogism 
 
 ° . 1 . regularly ex- 
 
 subject to a very important influence from this great revolution tended 
 in thought. We get from it the first direct conception of the thingssociiU. 
 Material Order, which is artlessly likened to the social Order. 
 For the two very different meanings we give to the word order, 
 are in the minds of the first thinkers essentially the same : for 
 they supposed that every ai^angement must be the result of a 
 command. The supreme wills, which everywhere supplied the 
 place of laivs, were the origin at once of causes in philosophy 
 and rights in politics. Without at all abdicating their rule 
 over the material world, the gods were supposed to be usually 
 occupied with the moral and social world, and to leave the 
 ordinary course of Physical phenomena to certain regular 
 customs, established by the deities as much for their own con- 
 venience as for the benefit of man. 
 
 Lastly, this first attempt of Theology to systematise our pouticai 
 highest conceptions possesses also a profound political import- logum. con- 
 ance. It consolidates all the authorities which spontaneously siavciy. 
 arise, and it gives them a Superhuman sanction, the earliest 
 germ of which is found in Astrolatry. Still to give full effect to 
 this influence, men must have already risen to the capacity for 
 collective action ; and this was supplied by the habitual 
 tendency towards conquest. This however supposes an agricul- 
 tural, or at least a pastoral, form of existence ; and especially 
 the establishment of slavery, which at last replaces the original 
 practice of massacre. 
 
 It is on this twofold ground, intellectual as well as social, it formed a, 
 
 ° . Kegetic,\ 
 
 that Theoiogism is shown to have been indispensable to the dimng'tho 
 entire course of human Civilisation. Such is their close connec- Relative iic- 
 tion with man, that these imaginary Beings could very easily
 
 78 SYSTEM OF POSITIVE POLITY. SOCIAL STATICS. 
 
 serve to represent in an artless way the true great Being during 
 its unavoidable period of tutelage. Although their supreme wills 
 must necessarily have appeared arbitrary, the desire of pene- 
 trating to that which guided them gradually introduced all 
 the regularity required by our peculiar conditions. The in- 
 definite character which was due to their purely ideal origin ad- 
 mitted that every healthy impulse, suggested by the growing 
 force of the social instincts, should be referred to the gods. 
 The gods were thus unconsciously made the mere organs of the 
 affections and notions of men in the aggregate, and thereby 
 gave to those moral and mental tendencies in their infancy a' 
 consistency that they could not have otherwise acquired. This 
 invaluable sanction was almost exclusively confined to those 
 sound instincts, which alone could attach men around a faith so 
 vague. In a word the assembly of the gods formed a sort of 
 council of Regency, charged for a time with the guardianship of 
 Humanity. This regency also was a general type of the real 
 Inspiration given to men by the Great Being, although con- 
 ceived under a confused and indistinct form ; and in the second 
 phase of incomplete Eeligion an ideal symbol of this Inspiration 
 was imagined and worshipped. 
 Tptichism The task of Fetichisra was to initiate everything; but it 
 
 for Religion, could vcry rarely establish anything ; for its conceptions were 
 the subjec- as floating, as they were special. It only succeeded in complet- 
 
 tive Method. . , • i • , • i 
 
 ing one great step in human progress, one quite m accordance 
 with its nature, and the necessary starting-point of our whole in- 
 tellectual advance. This was the Logic of the Feelings, by which 
 I mean the colligation of ideas in accordance with their con- 
 nection with the sentiments. This is the origin of the strictly 
 Subjective Method of thought. The human intellect required 
 this first step to awaken it. It drew from our natural affections 
 the earliest hypotheses which were capable of connecting and 
 guiding our observations ; these having at that time no rational 
 guide whatever. The highest cultivation will never prevent 
 our falling back into the same tendency, whenever we choose to 
 speculate about events, with the laws of which we have not 
 even an empirical acquaintance. We are obliged to leave it to 
 our emotions to dispel the uncertainty wliich exists in our 
 speculations ; for, on the other hand, it is not always possible 
 nor desirable to suspend our judgment. This Subjective 
 Method which is the intellectual foundation of Fetichism,
 
 Chap. I.] GENEEAL THEORY OF RELIGION. 79 
 
 acquired by constant use, a rapidly extending power. The 
 influence which it spontaneously acquires makes us familiar with 
 the most essential precept of true wisdom : — the constant pre- 
 ponderance of the Heart over the Intellect. The Theologism, 
 which followed, never could give the Heart so decided an in- 
 fluence, even under the system of Monotheism. Positivism 
 alone could give to this principle a consistency really systematic, 
 and that without at all affecting its primitive simplicity. 
 Thus the principal foundation of the Eelative Religion, the 
 paramount office of the Heart, was established spontaneously 
 even by that form of Fetichism which the Absolute religion was 
 forced to assume in its origin. 
 
 But whatever be the importance of this first step, and it has Theoiogism. 
 been till now but little recognised, the work of religious Progress toot tiie' 
 was in the main effected under the guidance of Theology in rnstitutmg ' 
 the proper sense of the term. Theology itself was the offspring hood. 
 of the original Fetichism, which never wholly lost its direct 
 influence even amidst its palpable decline. The great supe- 
 riority of the Theological type of Religion was a consequence 
 of its always favouring the formation of a distinct Priesthood, 
 an institution which was destined to form the nucleus of the 
 entire subsequent development. Until Fetichism had reached 
 the form of Astrolatry, the worship it needed, although highly 
 developed, required no special priest ; for each worshipper 
 could address, without any minister, powers supposed to be always 
 present and within the reach of the senses. But as soon as 
 the notion of gods became prevalent, the assistance of a Priest- 
 hood was required to expound the will of the divinity, and 
 offer up to him the homage of the worshipper. Thus arose, 
 and often even during the nomad period of existence, a regular 
 body of men, devoted to Speculation ; and they were naturally 
 invested with a high social authority. It is indeed to the 
 GovernTTient, more than to the Creed, or even the Wo7'ship, of 
 the Theocratic system that the religious Progress of mankind 
 was really due, upon the decay of Fetichism. It was from the 
 Theocracy not from the Theology, or the Theolatry, that all 
 the main powers of the State obtained the sanction they 
 needed, and it was from this that all the main institutions 
 originally sprang. Fetichism never equally succeeded in ac- 
 quiring the full power of which it was capable except where 
 it assumed the form of a highly developed Astrolatry. Then
 
 80 
 
 SYSTEM OF POSITIVE POLITY. SOCIAL STATICS. 
 
 Theolopism 
 is, (1), Poly- 
 tlieistic, (-2), 
 Mcnotheis- 
 tic. 
 
 Polythe- 
 ism, pp. 80- 
 
 Tlie prinri- 
 pal work of 
 Polytlieism 
 was to culti- 
 va to liie Im- 
 agination. 
 
 Intellectu- 
 ally, it 
 founded the 
 Objective 
 Method, as 
 Fetichisni 
 founded the 
 Subiective. 
 
 it gave rise to a true Priesthood, with no difference but one of 
 doctrine. 
 
 To understand the peculiar influence of Theology, social 
 and intellectual, we must separate it into two successive types, 
 the Polytheistic and the Monotheistic. The former is the im- 
 mediate successor of Fetichism, which readily merges into it. 
 Polytheism is on all grounds the principal form of Theologism ; 
 since Monotheism marks the inevitable decline of it. It is 
 therefore under Polytheism that the great Progress of man 
 was principally effected, although Monotheism becomes subse- 
 quently indispensable in order to direct the great concluding 
 period of training. 
 
 The principal intellectual influence of Polytheism consists 
 in having aided the free expansion of the Imagination. Besides 
 its immortal achievements in Art and Poetry, its special value 
 was due to the way in which it prepared the way for the final 
 Eeligion, by virtue of the importance it gave to the Subjective 
 Life. During a long series of ages, every individual maintained 
 familiar relations, to a degree often amounting to actual illusion, 
 with purely imaginary Beings. This fact alone serves as a con- 
 clusive proof, how much more vivid and distinct the subjective 
 existence will become, when made dependent on a previous exist- 
 ence in Objective Life. These conditions are fulfilled now in the 
 Positive system by its public and private Commemoration of the 
 Dead. 
 
 The intellectual ascendancy of Theologism exhibits the 
 natural rise of the Objective Method. Fetichism, which pro- 
 ceeded always from within outwards, employed the Subjective 
 Method exclusively, that is it explained the World by means 
 of Man. But Polytheism, notwithstanding that it introduced 
 fictitious Beings, which were however supposed to be real, was 
 able to follow an opposite course. The essential feature of its 
 whole system was the practice of reasoning from without inwards, 
 that is to say, it gradually extended to Man, the hypothesis 
 which it created originally in reference to the World. During 
 its entire period, the principal gods were supposed mainly to 
 control the movement of inorganic Matter ; and the events of 
 Human Life formed the exclusive sphere only of the inferior di- 
 vinities. Intellectual and moral attributes assumed great import- 
 ance only during Monotheism, when Theology began to give 
 way. Thus Fetichism and Theologism, in their respective spheres,
 
 Chap. I.] GENERAL THEOEY OF EELIGION. 81 
 
 instituted first the Subjective, and then the Objective Method. 
 It was reserved for Positivism to bring about the natural com- 
 bination of the two. 
 
 In its social aspect, the system of Polytheism is based on Sodaiiy it is 
 two institutions, which are naturally related. The first is the by union of 
 complete union of authority in the Spiritual and in the Tem- and spiritual 
 poral domain. The second is, the common Slavery of those m by'siav- 
 who produce material wealth. The former, which is sanctioned 
 by the divine origin assumed for every family in the possession 
 of power, is indispensable to the Eeligion of Inspiration, in 
 order to check the intellectual extravagances and the political 
 confusion, incident to complete freedom in speculation, unless 
 controlled in practice. Slavery, which is a consequer.ee of the 
 general features of the system, speedily becomes a condition 
 necessary, no less to warlike Activity, than as a training in 
 Industry. 
 
 To ascertain the part which Polytheism had in guiding the Polytheism 
 principal education of man, it is not sufficient to consider its into, («) the 
 common properties. It will be necessary also to examine theWarVior, 
 separately its leading forms. These are marked by the relations 
 between the influence of the Priests, and that of the Warriors ; 
 for although the influence of these two classes spontaneously 
 combined, they still retained their natural diversity. 
 
 The rule of the Priests invariably obtains the ascendancy at The earliest 
 
 11 mi • 1 formisTheo- 
 
 the outset, and thus 1 heocracy was everywhere the original form cracy, with 
 of government. Its influence has indeed subsisted down to the 
 existing mental condition of the advanced races, however much 
 modified by subsequent revolutions. Wherever this form of 
 government is permitted to come to maturity, Polytheism takes 
 an essentially conser\ative form. It is especially marked 
 by the institution of Caste, the rule of an hereditary Priest- 
 hood forming the chief political bond of union. This system is 
 so obviously well adapted to preserve the earliest acquisitions of 
 every description, obtained by man, and so entirely conforms to 
 the tendencies then prevalent, that it rises to an admirable 
 degree of completeness. But ere long the Order which it en- 
 forces becomes hostile to every kind of Progress ; and Progress 
 can only begin, when men escape from the oppressive ride of 
 the Priests. 
 
 This result is naturally brought about by activity in War ; Tho i,tei 
 and so this is the distinguishing feature of the second form of uke.'offeu-'^' 
 
 VOL. II. G
 
 Bive or 
 sive 
 
 82 SYSTEM OF POSITIVE POLITY. SOCIAL STATICS. 
 
 defen- Polytheism. This warlike form assumes two very different 
 types, according as the general conditions, internal and ex- 
 ternal, favour or prevent a full expansion for the system of 
 Conquest. This is the normal tendency of the military form of 
 existence. 
 Greek, or in- In the first case this activity in war indirectly produced an 
 form of liiii- important intellectual result ; which was nothing less than the 
 theism?^ foundation of the entire mental Education of the West, through 
 the various labours of the Greeks. After successfully overthrow- 
 ing the theocratic yoke, the military spirit, under the pressure of 
 the peculiar conditions of the case, urged all the higher minds 
 towards intellectual cultivation, first in Art, then in Science, 
 and finally in Philosophy. The Greeks retained no more of the 
 actual military activity, than was required for the proper pro- 
 tection of the Home of Free Thought against the invasion of 
 the Eastern Theocracy. But, whilst sustaining the noble 
 thinkers, on whom the future advance of mankind depended, the 
 Greek, or Intellectual form of Polytheism involved profound 
 degradation in the general population of Greece, for it com- 
 mitted them to that form of existence, the intellectual, which is 
 the least in conformity with our nature. Whilst deploring this 
 fatality, and it is one yet unredressed, we naust estimate at its 
 full worth the gain, which the system was for the Future of 
 Man ; and when the Providence of the Great Being assumes a 
 regular form, it will know how to protect with special care 
 the Nation, whose welfare has been so sacrificed to the Pace. 
 It institnted The esthetic influence of Greek Polytheism is not confined 
 
 Images. to those admirable productions, which then for ever illustrated 
 the Poetic and Artistic powers of man. It consists in that in- 
 nate and popular spirit which led to the second element of the 
 true logical method. Polytheism alone was competent to pro- 
 duce the Logic of Images, a method which strengthens and 
 perfects the Logic of the Feelings, created by Fetichism. 
 Apart from its artistic purpose, this new element in logic long- 
 exercised a powerful reaction upon thought by the impulse which 
 it gave to the inductive process, during tlie objective construction 
 of Science, effected by Polytheism. The constant employment 
 of Images to facilitate fictitious inductions, prepared the way for 
 their use in real inductions. We thus see an additional proof 
 of the power in the provisional Synthesis to initiate all the 
 forms of development, which the final Synthesis has to systema-
 
 Chap. I.] GENEEAL THEORY OF RELIGION. 83 
 
 tise. In spite of the ex cathedra pretensions of our self-suffi- 
 cient Philosophers, the principal Institutions of civilisation are 
 due to the united thoughts of all mankind, directed only by such 
 simple beliefs as were able to arouse the natui-al inactivity of 
 the human understanding. 
 
 In the sphere of Science, the work of the Grreeks had an Aisocom- 
 importance other than that of its particular achievements, im- stract 
 portant as they were. After an adequate training in Concrete Mathema- 
 
 tics 
 
 Thouglit. 
 
 study, the Positive spirit of their minds laid the foundation for 
 Abstract thought ; and constructed the first mathenaatical, and 
 still more the first astronomical, rudiments of Positive belief. 
 Although necessarily confined to the simplest element of the 
 Natural Order, this remarkable achievement led to a wonderful 
 influence upon Thought ; and with this Type of true reasoning 
 to work from, the mind sought on every side to substitute Laws 
 for Wills. 
 
 But the special character inherent in Science prevented it ttig ;Meta- 
 from becoming the organ for developing this tendency, to find rithad also 
 law in all things ; and it ended in leaving this task to the Influencoou 
 metaphysical spirit. This differed from tlie Theological only 
 in this : it replaced the gods by entities., but tried to solve the 
 same Absolute problem. The change, by depriving the earlier 
 solutions of their whole mental coherence, destroyed their 
 utility especially in the sphere of Society, and even in mere 
 Specidation, into which it introduced doubts that it could not 
 solve. This negative power of the Grreek Metaphysics was 
 subsequently used to counteract the excessive Theologism, 
 which interfered with the latest phase of the preparatory 
 era. The metaphysical spirit was also of importance to Pro- 
 gress, in its attempts to form an Objective system of Thought, 
 on the basis of the earliest achievements of science. These 
 ambitious attempts being renewed with untiring energy, in 
 spite of their constant failure, the want of a sounder system 
 became thus continually more and more manifest ; and this was 
 impossible without a further extension of rational Positivism. 
 These endless divergencies in philosophy gradually raised into 
 prominence the Logical Theory, the most valuable and most 
 permanent element of previous Thought. Thus appeared, con- 
 fusedly, in the midst of many Objective systems of Unity, a 
 growing tendency in the mind towards a Unity essentially Sub- 
 jective, which alone was able to replace the Theological systems. 
 
 G 2
 
 84 
 
 SYSTEM OF POSITIVE POLITY. SOCIAL STATICS, 
 
 Roman, oi- 
 Sofi.'il form 
 (.f l'ol.v- 
 tiici.-ia. 
 
 Komc. by in- 
 ciir|Kir;ituit; 
 iiiitioiis, 
 cliocUcil 
 ^Vln•. liiul 
 
 lndi>try. 
 
 ']"he Roman 
 s>stem of in- 
 cofpuration 
 
 But these varions advantages to speculation were confined to a 
 few thinkers, and were in them seriously impaired by the 
 vanity which they induced. Nor must it be forgotten, that this 
 philosophy was on the other hand the source of great moral 
 degradation ; inasmuch as it raised the intellect to the highest 
 place, and even exalted the minor intellectual faculties, for 
 Expression speedily was preferred to Conception. 
 
 These were the three modes in which the intellect was in- 
 fluenced by Military Polytheism, succeeding to Theocracy in a 
 people, amongst whom the system of conquest could not be 
 adequately developed. It remains to explain the direct in- 
 fluence of military activity, where circumstances admitted of 
 its being carried to its natural limit. In Rome its influence 
 becomes more unmixed and more complete, as it relates spe- 
 cially to Social qualities ; although it ultimately reacts also 
 on intellectual progress, when its duty was to disseminate the 
 achievements of Greece in thought. 
 
 Thus took place the most important, and the most diffi- 
 cult of the various preparatory stages, needed for the final 
 growth of the Great Being. At first each people aims at be- 
 coming the central race. But these incessant efforts lead to no 
 great social result, until the gradual supremacy of one nation is 
 achieved, and by the combined influence of the requisite con- 
 ditions within and around it, she becomes the mistress of all the 
 races capable of being assimilated. Some centuries of au 
 admirable military activity, at first spontaneous, and subse- 
 quently reduced to a system, were enough to unite in oi.e whole, 
 the greater part of the white race round a provisional centre. 
 The best way in which Polytheism could prepare the way for 
 Positivism was, by directing this, the first real formation of the 
 Great Being, which then began practically to replace its divine 
 predecessors. This result was the more remarkable, as it 
 indicated the natural activity of regenerated Humanity. 
 Rome, by incorporating the nations everywhere, checked the 
 aimless love of war, and insensibly substituted for it an indus- 
 trial activity, which is alone capable of universal adoption. 
 Thus the final condition of our race was thenceforth fore- 
 shadowed, and even directly aimed at, by all the nobler cha- 
 racters of the age. 
 
 Apart from these vast results, so great a social effort could 
 not fail to elevate the people who accomplished it, whilst their
 
 Ch.\p. I.] GENERAL THEOEY OF EELIGION. 85 
 
 intellectual labours had utterly demoralised the Greeks. The nqmi-ca u 
 work could in fact only be achieved by the active and constant aniotsodai 
 participation of every citizen. The union of the Roman people 
 within formed the lirst condition of incorporating nations 
 without. The Eoman system of Polytheism thus went far to 
 realise the form of existence normal to man ; for it continually 
 placed Speculation in subordination to Action, and impressed 
 on Action a deeply Social character. When the work of 
 political assimilation had so far advanced, as to draw general 
 attention to the intellectual movement, this admirable Eoman 
 system promoted that Grreek cultivation, which it had till then 
 neglected. The natural capacity shown by Eome to welcome all 
 forms of further progress, contrasts with the inherent feebleness 
 of the Greek civilisation, which, contrary to the natural rule, 
 never succeeded in finding a fresh career, when its own special 
 work was exhausted. 
 
 To estimate this, the Social form of Polytheism, we must And also, a 
 also directly estimate its moral value. For in this respect it of per-onai 
 was as far superior to the Greek, or Intellectual form of Poly- 
 theism, as the latter had been to the Theocratic or Conservative 
 form. Although all morality under Theology is naturally based 
 on egoism, the real influence of its morality depends more on 
 the situation, than on the doctrine.. It was thus in the ancient 
 Polytheism, in which the simple instincts that had given rise 
 to the Belief, had never succeeded in any direct attempt to 
 regulate Human Life. The natural encouragement given by 
 the Polytheistic creed to our various instincts, was even indis- 
 pensable to true moral progress. It would have been otherwise 
 impossible to discern, which inclinations required restraint, and 
 which stimulus. But if this great experience was then needed 
 for morality in the futm'e, it presented at the outset great 
 dangers ; for it increased the natural preponderance of the per- 
 sonal instincts. This tendency could only be resisted by a 
 Discipline, arising naturally from the situation ; nor would any 
 Discipline have ever arisen, but for the complete subordination 
 of the spiritual to the temporal authority. The only condition 
 favourable for this was found in the free expansion of the system 
 of conquest. During several centuries, a noble public activity 
 prevailed over private life, and checked the tendency towards 
 personal indulgence which marked the morality of antiquity. 
 Although the zeal of Patriotism was, toward all without,
 
 86 SYSTEM OF POSITIVE POLITY. SOCIAL STATICS. 
 
 nothing hut National Egoism, amongst the citizens themselves 
 it inspired some splendid examples of Devotion. 
 The incroas- This estimate of the comparative moral influence of the three 
 
 iiie moral pt-,ii. .., ,, . -, . . 
 
 ■value of the sjstems 01 Folvtheism, comcides with the social position re- 
 three fomis . 
 of Poiythe- spcctivelv assigDod by them to the sex which best represents the 
 
 Ism is shown /^-r, « ir 
 
 in their esti- (ireat Being. The elevation of woman, which forms a measure 
 
 mate of wo- <? • r f 
 
 moil. 01 true civilisation, was with every other form of progress com- 
 
 menced by the original Theocracies. This however hardly 
 went beyond instituting the rudest form of Marriage ; from 
 which the Conservative type of Polytheism never succeeded in 
 freeing itself. The inherent evils of polygamy are so obvious, 
 that the wisdom of tlie priestly order would never have given 
 it regular sanction, had it not been for sheer necessity. It was 
 made inevitable by other conditions, besides the animal passions 
 of the male sex, always so difficult to restrain in the great and 
 powerful. The difficulty indeed was, to establish under any 
 form whatever the institution of Marriage, and to oblige the man 
 to maintain the woman. Under the Theocratic system Wealth is 
 so concentrated in large masses, that marriage could not have 
 been established, without permitting, and even encouraging 
 Polygamy. But on the development of a military form of 
 activity, a new need called for Monogamy, as alone being in 
 harmony with that mode of life. Besides Slavery offered to 
 the sexual instinct a natural compensation for the legal re- 
 striction. This second foiin of marriage remained as imperfect 
 as possible with the Grreeks, except the gradual perfecting of the 
 rules relating to incest. Their inferior military activity enabled 
 them to manage their affairs, without confiding in women ; and 
 their intellectual tastes gave them a disinclination for women's 
 society. The full development of ancient Monogamy was 
 thus reserved for the Polytheism of Eome, where the honour 
 paid to the Wife and the Mother was carried to its due limit. 
 Private life accordingly became the habitual solace of the 
 Koman after the labours of the camp, or the contests of the 
 forum. Women were necessarily invested with implicit con- 
 fidence, during the long absence of their husbands ; and thus 
 were required to preside over the moral training of the family, 
 to which the task of the special tutor was considered subordi- 
 nate. The continual stimulus of a high form of public 
 activity further impressed on both sexes a character of severity, 
 which disposed both to set a high value on purity of life.
 
 Chap. I.] GENERAL THEORY OF RELIGION. 87 
 
 There are three successive stages of Polytlieism ; first Con- Theocracy is 
 
 ° -^ .the best type 
 
 servative, next Intellectual, and lastly Social. By these the main of the Theo- 
 
 ,. , , . logical era. 
 
 education of mankind was accomplished amongst our various 
 Western ancestors. But notwithstanding the necessity for the 
 two other forms, the first alone composed a true system, so as 
 to comprise in its sphere the circle of human life. If Theologism 
 had been destined to endure for ever, it would have been under 
 this primitive form of Theocracy; although Fetichism still 
 better marks the stability of the Absolute Keligion. The Greek 
 and the Koman forms of Polytheism, when compared with the 
 Egyptian Theocracy, seem only long phases of transition, des- 
 tined respectively to cultivate the intelligence, and the activity, 
 when freed from an oppressive yoke. Their appearance sufficed 
 to prove the wholly provisional nature of the Tlieological system ; 
 for each lost its special character after having adequately ful- 
 filled its peculiar task, and it died out with the achievement of 
 that. 
 
 But the last phase brought antiquity really to the threshold ^^tè^'olpo- 
 of our Final State, intellectual and social. Under the influence lytheism was 
 
 ' a premature 
 
 of G-reeks the Roman thinkers quickly freed themselves from ^"^'i°*p|[^°^ 
 Polytheistic Beliefs ; and they even frequently reached a state. 
 complete emancipation. Their practical life disposed them to 
 feel tlie essential emptiness of the Metaphysical doctrines. 
 They tended at once towards the Positive doctrine, based on 
 the natural existence of the Order of the World, according to the 
 theory of Aristotle, the first of philosophers, so far as the state of 
 science allowed him to see it. In its social aspect, the efforts 
 towards a reformation of life, were still more marked ; since they 
 sprang from the necessities of the position. The existence of 
 a warlike activity after a sufiicient extension of the system of 
 conquest left military energy with a purely defensive task, the 
 object of which was to protect the rise of Industry, already 
 springing into prominence. All the higher spirits began to 
 foresee, and even to promote the final transformation of Theo- 
 cracy, into the ultimate form Sociocracy ; under which each indi- 
 vidual power should be devoted to the continual service of Hu- 
 manity. This normal state of society was at first considered by 
 the great minds, as being far nearer at hand than it could 
 possibly be. They were thus led to resist the final stage of 
 the transition, the Catholic Church, which they supposed could 
 do nothing but retard the ultimate type.
 
 SYSTEM OF POSITIVE POLITY. SOCIAL STATICS. 
 
 Theologism 
 could not 
 dispen'ie 
 with the 
 stage of Mo- 
 notheism. 
 
 Althongh in- 
 tellectually, 
 a modified 
 Polytheism 
 may he made 
 more effec- 
 tive. 
 
 Polytheistic 
 races might 
 now be 
 trained to 
 pass natural- 
 ly into Posi- 
 tivism. 
 
 A development directed by systematic care would no doubt 
 now suffice to bring the various Polytheistic nations to Positivism, 
 without passing through any Monotheistic stage. Since the 
 Fetichists even would be disposed for this attempt to accelerate 
 their progress, I shall hereafter explain the conditions and the 
 course it would take, amongst the numerous races in a state 
 similar to that of the Egyptians, Greeks, and Eomans of old. 
 But this fortunate opportunity was denied to the original evolu- 
 tion of mankind ; and thus nothing could prevent Theologism 
 from passing through a protracted and final era of Mono- 
 theism. 
 
 This last phase of the Provisional Synthesis was in truth 
 only really necessary on the social ground. For human in- 
 telligence woidd have been better directed by a system of 
 Polytheism, if skilfully concentrated under a few deities, than 
 by any sort of Monotheism. Indeed the Unity of Supei'natural- 
 ism, even when modified as it was, by the sacred hierarchy of 
 Catholicism, very inadequately represents the essential diversity 
 presented as well by the external World, as by the constitution 
 of our nature. Accordingly Monotheism never could entirely 
 overcome the last protest made against it by the spirit of 
 Polytheism, in the doctrine of Manicheeism, or the two 
 principles. A really systematic Polytheism would certainly 
 require more than such a dualism. It would not fulfil its 
 function, either in logical method, or in scientific result, 
 unless it admitted as many chief Deities, as there are Categories 
 in the entire range of phenomena. True philosophers will one 
 day liave to modify the existing forms of Polytheism in this 
 spirit, and peaceably substitute Positivism for it. And thus, 
 under a competent guidance, the races of Asia' and Oceania 
 may be spared the long task of preparation, required to elaborate 
 the civilisation of Europe. 
 
 To secure this result the only thing to be done would be to 
 improve the method which Polytheism followed in its original 
 concentration. Indeed the Unity of Theology effected by 
 Monotheism, is only an example of that need for generalisation, 
 which led to the substitution of gods for fetiches. The estab- 
 lishment of Monotheism was a mere extension of the subor- 
 dinate doctrine of Polytheism, by which it sought to express the 
 obvious regularity, which existed in all kinds of phenomena. 
 For a special deity of the invariable had been created under
 
 Chap. I.] GENEKAL THEORY OF RELIGION. 89 
 
 the name of Destiny, possessed of a kind of paramount autho- 
 rity over the other gods. When the need of unity became 
 supreme, what was done, was to make thissuperiority of Destiny 
 more complete and more active ; and to reduce the ancient gods 
 to the condition of mere ministers. If this natural course were 
 regularly modified on system, Polytheism could easily be trans- 
 formed into Positivism. It would only be necessary to divide 
 the god of general Destiny, into as many separate Destinies, as 
 a rational study exhibits to us in the physical, intellectual, and 
 moral, world. This modification is quite in harmony with the 
 spirit of Polytheism ; and it would enable Polytheists to dis- 
 pense with the theoretic vagueness of Monotheism, which by a 
 vain search after an Objective principle of Unity, has greatly 
 retarded the construction of a final Synthesis. The superna- 
 tural wills would thus become immutable ; and would speedily 
 be absorbed in the natural Laws, corresponding to these dif- 
 ferent Destinies. 
 
 Without pursuing this subject any further at present, I mon-o- 
 must point out that this course was impossible to the original sii-ii-.>.' 
 evolution of Theologism. To pass through it requires an exact wfthe who)e 
 knowledge of the Universal Order, in those who are to direct pj'nsabiT'*'^" 
 this transition from Polytheism to Positivism. Monotheism xh^iogy. 
 was therefore at the outset indispensable to the progress of the 
 intellect, though it ended by retarding it. 
 
 We owe to Monotheism the popularisation of the third Monotheism 
 
 -^ '- popularised 
 
 essential element of Logic, the art of combining ideas by ap- ti?^ Logic of 
 
 O ? & J r (Signs, 
 
 propriate Signs. As this art completes the permanent modes of 
 the reasoning process it has assumed the part of representing 
 the whole. The Logic of Signs makes us too often forget the 
 Logic of Images, which is due to Polytheism, and above all the 
 Logic of the Feelings, which is due to Fetichism. In spite of 
 the credit it enjoys with the lettered, the first is by no means 
 the most valuable of the three for the discovery of truth even in 
 the abstract, and in fact is not the most effective for the 
 propagation of truth. Its superiority is in Deduction, which 
 Signs render more easy and rapid, at the risk however of con- 
 fusion and verbiage. Images are more adapted for Induction, 
 especially when inspired by feelings. Nevertheless as signs 
 alone are capable of general adaptation, this quality must always 
 give them a peculiar scientific importance. Positivism, whilst 
 admitting their value, will always combine with Signs the two
 
 90 SYSTEM OF POSITIVE POLITY. SOCIAL STATICS. 
 
 other Logical methods, those of Images and Feelings, both still 
 preferred by women and proletaries. That this method of 
 Signs is due to JNIonotheism is undeniable notwithstanding the 
 pretensions of Grreek ontology. For when Unity of the divinity 
 became the doctrine, it naturally led all minds towards gene- 
 ral reflections, in which Images were impossible, and where 
 , Feelings could not supply their place, from want of clearness 
 and precision. Signs thus became the sole habitual instrument 
 of thought. The mind gradually came to employ them almost ex- 
 clusively, and extended their use to all classes of subjects. Where 
 their employment has become excessive, especially in the East, 
 amongst people ill prepared for Monotheism, it has often pro- 
 duced, under the name of the cabala., a peculiar kind of intel- 
 lectual extravagance, full of grave moral and social dangers. But 
 these defects in no way affect the real value of the institution, 
 nor the aptitude of Monotheism to cultivate it. Thus the rise, 
 the maturity, and the decline, of the Preliminary Eeligion, re- 
 spectively contributed the three main elements of true Logic, 
 which have been duly united into a natural whole by the Final 
 Eeligion. We see also that the popular use of the Logic of 
 Signs must coincide with an equal extension in the deductive 
 spirit. For the systématisation of Belief forced all to draw, 
 from certain immutable principles, a variety of practical and 
 even speculative consequences. Although this religious habit is 
 common to all the Monotheistic populations, its chief usefulness 
 is found in the West, where the division of the two powers led 
 to constant discussions. The Eeligion of the Middle Age pro- 
 moted Deduction by means of Signs, as that of antiquity pro- 
 moted Induction by means of Images. In Logic as in Morality, 
 the real Education of man was due to a long popular effort, in ac- 
 cordance with the general Belief, but without any direction 
 from professors. It is only in our days that systematic in- 
 fluences can be brought to direct this spontaneous work of the 
 people. 
 Moral value The principal purpose of the last phase of Theology is the 
 
 of Mono- T. ^ 1 J. • • c 
 
 theism. Morai training of man. 
 
 Speculation Antiquity had duly cultivated first the Speculative, then 
 
 hadbeeucui- the Active element in life. It had even established the natural 
 del- Poiythe- Superiority of the latter over the former. These two principles 
 wasneg- ° had been thoroughly implanted in all the nations fully incor- 
 porated in the Greco-Eoman world. But it was far from
 
 Chap. I] GENERAL THEOEY OF RELIGION. 91 
 
 sufficient to complete the training of the Western race ; since 
 it did not include the Feelings, which are as much superior to 
 the activity, as this is to the intelligence. This, the natural 
 centre of human Life, required therefore a third period of 
 transition to be devoted to it. Such was the final condition re- 
 quired to transform Theocracy into Sociocracy. 
 
 This last branch of Man's Education formed in the first a systematic 
 
 Moral ity was 
 
 place, a systématisation of general Morality, aiming at the supplied by 
 ultimate substitution of Duties for Eights. The proof of its Age. 
 power is to be seen in its ability to guide the great social re- 
 volution required by the condition of the West. It accom- 
 plished the complete though gradual abolition of Slavery, 
 Î. step in human Progress without which no decided advance 
 could have been made. When this work was effected the 
 main elements of the final system could at once coijimence their 
 decisive expansion, under the waning protection of the last 
 provisional system. In the great work of the Education of Man 
 the Middle Age had a twofold mission : to reduce Morality to 
 a system, and to give Freedom to the labourers. This great 
 social function required a final transformation of the Absolute 
 Eeligion. First spontaneous, then inspired, Religion next 
 became revealed. 
 
 The entire moral vigour of Roman Polytheism depended Monotheism 
 
 1 ■was essential 
 
 upon its political aim. As soon as the military activity was to restore 
 
 , 1 IP- • the condition 
 
 exhausted, upon the completion of the work of incorporating the of society. 
 nations, it was seen how radically impotent the ancient creeds 
 were to deal with that unparalleled corruption, which indolence 
 and wealth had produced. Theological morality could only be 
 made systematic by recurring to a Supernatural Unity ; which 
 was required to combine the religious doctrines, and to give sanc- 
 tion to the moral precepts. Monotheism, the result of the whole 
 cycle of previous Thought, was profoundly called for by the 
 condition of society. It was, in fact, the natural issue of the 
 various forms of Polytheism ; since the extinction of the 
 nationalities created the desire for a common Belief, to har- 
 monise the general Brotherhood of Mankind. 
 
 In order to accomplish its moral work, the last phase of The Mono- 
 Theology fell back upon the support of a Future Life, which system°con- 
 had been only secondary in the earlier forms of Theology, when efforts on ' ^ 
 the divine agency was direct. Recourse to a future life 
 increased the sphere of positive reason. For the Supernatural
 
 12 SYSTE]iI OF POSITIVE POLITY. SOCIAL STATICS. 
 
 Faith thus abandoned the present, as it already had surrendered 
 the past when it gave up the doctrine of metempsychosis. The 
 authority of the Priest concentrated itself solely on the Future ; 
 over which it established an undivided empire, the paramount 
 importance of which no believer could gainsay. 
 AiKithis This institution naturally led to another doctrine, which 
 
 ba^isof must always present to us the chief feature of the last Pro- 
 visional system. The Monotheistic belief being based on the 
 criticism of Polytheism, had been obliged to authorise free 
 rational discussion. At the same time that it employed this 
 dangerous auxiliary, it needed means to free itself from the 
 active solvent of the metaphy.^ical spirit. To establish so 
 arduous a compromise, they were brought to fall back on a 
 Supernatural Revelation, without which these vague beliefs 
 offered no consistency in theory, and certainly no influence 
 over society. Monotheism could not, like Polytheism, content 
 itself with confused and floating traditions. An artificial con- 
 centration so great as it was, required at least a religious Code, 
 supposed to rest on a Divine authority. 
 And, in These conditions are common to all forms of Monotheism, 
 
 (Jathoiii'i^m, ,,..,. t-> • i 
 
 led to the which had a real historical existence. l>ut m themselves they 
 
 separation of i r- i i p -xxr tit i • 
 
 Spiritual were not enough lor the moral purpose oi W astern Monotheism. 
 
 from Tern- ^ -i i i • i i • i 
 
 j)orai Power. This great work must be attributed to an admirable social 
 institution, the principal characteristic of true Catholicism, the 
 separation of the Spiritual from the Temporal power, neces- 
 sarily confounded as these had been, throughout the whole 
 period of Antiquity. The moral weakness of Christianity, 
 wherever this political condition is not adequately fulfilled, 
 shows that the true value of Western Monotheism consists in 
 its supplying the doctrinal foundation for this division. This 
 is the chief reason whereby the Catholic phase of Eeligion 
 became indispensable to human Progress. 
 This sépara- However imperfect this first separation of the two powers 
 
 naturally was, it was au obvious consequence of the general situation, 
 moral cnndi- wheu Greek Thought and Roman Activity became truly united. 
 Polytheistic Mouotheism had been a doctrine in the ancient world of mere 
 philosophers ; who, in spite of their visions of a rule of mind, 
 maintained a position of bare speculation, amidst the resistance 
 which they naturally met with from the Polytheistic system. 
 
 The gradual adoption of Monotheism, consequently, could 
 only come about under a thorough sense of its moral superiority. 
 
 world.
 
 Chap. I.] GENEKAL THEOEY OF KELIGION. 93 
 
 This alone could win for it general assent. Everyone began to 
 feel, more and more, that the union of the two powers, indis- 
 pensable as it was in times past for conquest, only gave a 
 sanction in the end to unbridled depravity. It began to be 
 understood, that the rules of Morality must not be left to be 
 defended by those, to restrain whom they were most required. 
 To make Morality eJBPective, the Priesthood needed to have 
 no authority but in the sphere of the intellect and the heart ; 
 whilst within this, their proper sphere, they were entirely inde- 
 pendent of political authority. Now, both these conditions 
 were spontaneously fulfilled under the long official duration of 
 Polytheism. At the same time the composite Koman Empire 
 was evidently tending towards its dissolution, as a natural conse- 
 quence of its vast extension. A purely Spiritual Power alone 
 was now able to unite, by a common education, races too 
 heterogeneous to endure any longer political concentration. 
 Thus political tendencies concurred with intellectual conditions, 
 and with moral wants, to suggest the spontaneous separation of 
 the two forms of social authority. This separation of the 
 Powers is at bottom the whole cause of the essential superiority, 
 which the Western has over the Eastern form of Monotheism. 
 The morality of Islam is not inferior in power to that of Catho- 
 licism, and its dogmas are less repulsive to the reason. The 
 inferior social influence of Mahometanism is due therefore to 
 the position of the Priests. In this military Theocracy, the 
 Priesthood, always either the oppressor or the oppressed, as in 
 antiquity, had no means of cultivating the supremacy of 
 the Feelings over Thoughts and Acts. The inherent tendency 
 of every Monotheism, even the Jewish, towards this moral 
 education was always abortive, except in the West ; where the 
 whole current of its intellectual and social history promoted 
 this result. In order to reach habitually to those springs in the 
 human heart, which give rise to human virtues and to vices, 
 a Priesthood was required, such as could judge and give 
 counsel to meii in their conduct, without assuming to impose it 
 on them by force. Now this state of things was a direct result 
 of the nature of the situation in the West, even after the legal 
 establishment of the new Faith. The rulers of the Polytheistic 
 world no doubt adopted Catholicism from a sense of its moral 
 superiority ; but they were as little disposed as before its 
 triumph to yield it political authority.
 
 nation. 
 
 94 SYSTEM OF POSITIVE POLITY. SOCIAL STATICS. 
 
 It forms the This Separation of the two powers was so closely connected 
 whVe Doc- with the social influence of Monotheism in the West, that the 
 Polity of entire system of Revealed Faith was constructed with reference 
 to it. We thus can understand how its true Founder, the in- 
 comparable St. Paul, was able, from the first rise of Christianity, 
 to reduce to a system the doctrines and the institutions, which 
 his successors extended in accordance with the needs of the 
 case. An end, so distinct and so paramount as this was, modified 
 in the minds of all, capable of comprehending its importance, 
 the errors inherent in the Theological spirit. The succeeding 
 volume will explain, how this noble purpose fully clears the 
 Catholicism of the Middle Age, from the charges brought 
 against it by the moderns. Even the least rational dogmas, 
 from the historical point of view, deserve profound respect. 
 Every true philosopher must see, how intimately they were 
 connected with the moral object which this Provisional Religion 
 had undertaken as its mission. 
 Moral value I will hcrc oulv uotice the dogma of the Divine Incarnation, 
 
 of doctrine "^ ,. „ , , 
 
 oftiieincar- which, with its ucccssary adjuncts, forms the only essential 
 difference between the Western and the Eastern Revelations. 
 This divergence in Theory answers in fact to the contrast in 
 Practice, between the separation, and the confusion, of the two 
 social authorities. The Musulman System retained, and even 
 extended this concentration of both powers in one hand, as was 
 required by a military Theocracy. It accordingly made the 
 Revealed Faith as simple as possible, thereby avoiding any 
 resistance from a Priesthood to the complete authority of the 
 successors of the Prophet. But Catholicism would not have 
 effected the separation of the two powers, had it not succeeded 
 in giving the Priesthood a Supernatural Head, as the only way 
 in which their social independence could be secured. The 
 leaning of the greater part of the Kings towards Arianism 
 shows, that in their way they felt the importance of this 
 guarantee to the priests. Catholicism borrowed from Poly- 
 theism the hypothesis of an Incarnation ; but it invested it with 
 a far higher dogmatic authority, and especially with a nobler 
 social character. A Divine Mediator pointed also indistinctly 
 to the growing tendency in Humanity to find its highest 
 providence within itself. The Human Type had furnished 
 Fetichism with its general basis ; though there it took no de- 
 termined form, and retained only the moral character of man.
 
 Chap. I.] GENERAL THEORY OF RELIGION, 95 
 
 It assumed still farther prominence under Polytheism, which 
 left the imagination free to clothe the Governing' Powers of the 
 world with all the attributes of Human Nature idealised. 
 Catholicism gave a new meaning to tliis tendency, and concen- 
 trated it on the Supreme Unity of the Grodhead in which the 
 two natures were combined, but not confounded. This develop- 
 ment of the original theory of Incarnation could not but issue 
 eventually, in the entire disappearance of the Fictitious Being ; 
 so soon as the Real Being had acquired sufficient majesty and 
 power to take the place of its indispensable precursor. 
 
 Notwithstanding the separation of the two powers. The new 
 strengthened as it was by all the doctrines and the institutions Defence*' 
 with which it was surrounded, the social influence of the Catholic movement!^ 
 system can only be explained by the fact, that it received 
 constant support from the various practical arrangements, called 
 out in the altered position of Western Europe. It is not 
 Catholicism which produced the principal political changes that 
 mark the Middle Age. It only reduced them to order, or in- 
 vested them with a sanction when they agreed with its own 
 nature. Catholicism itself would never have arisen without the 
 pre-existing stimulus of these wants in society, which deeply 
 altered the military life. War was then in the act of passing 
 from Conquest to Defence : and pointed to a speedy rise of 
 Peaceful Industry, which demanded a regeneration of Morality. 
 In order to establish a system of conquest, Islamism concentrated, 
 as far as possible, the two powers, although its great Founder 
 was conscious of the importance of separating them. But 
 Catholicism felt the need of dividing them, in order to establish 
 a defensive system. All the essential characteristics of this 
 new condition of society were in existence in fact before the 
 foundation of Catholicism ; and they even reacted on that 
 potent genius, by which it was inspired. Although ordinarily 
 attributed to the German invasions, I have shown that the 
 necessary conditions appeared of themselves, when the Roman 
 work of Conquest had been sufficiently accomplished. It has 
 been already observed, as regards the change of Slavery into 
 Serfdom, how it was promoted by the limitation of the slave- 
 market to the area of the Empire. But the same thing is 
 equally apparent as regards the other two conditions of 
 Feudalism : first, the disintegration of the State, and next the 
 graduated series of local authorities. Both these conditions
 
 adopted it. 
 
 96 SYSTEM OF POSITIVE POLITY. SOCIAL STATICS. 
 
 coincided with the introduction of a system of Defence, by 
 which all warlike energy was habitually localised. 
 And the The Invasions of the Barbarians, without being really indis- 
 
 inv^alvf nensable to these different Social transformations, and though 
 
 adoiited it. -l . i i i • 1 j. 
 
 they could not have been avoided, served m general to 
 strengthen, and certainly to develop still further tlie movement 
 of society. In fact defensive activity was more visibly at work 
 amongst the races with whom the system of Conquest never 
 took root. The wandering tribes, who were as little capable of 
 conquering as of being conquered, wished to pass at once into 
 the agricultural state and occupy a country already under culti- 
 vation. Their exceptional expeditions aimed, not at domination, 
 but at a settlement. These exhibited a tendency to the de- 
 velopment of a military life, similar to that of Koman society ; 
 and they would have passed through it, had they ever adopted 
 of their own accord a settled form of life. Their own form of 
 Polytheism, which was obviously adapted to a life of war, was 
 not congenial to their new position. They were then led to 
 prefer the Religion, which they found established in the 
 country they had adopted, and which alone suited the life that 
 they sought. The only serious opposition to this could come 
 from their priestly castes ; but these had been rendered com- 
 pletely subordinate by the military chiefs, before Theocracy was 
 established in these Nomad races. This explains their easy 
 conversion to Catholicism, which often occurred even before the 
 actual invasions. The incompleteness of their intellectual 
 training was fortunately compensated by the strength of their 
 social sympathies. Accordingly they readily adopted and 
 speedily cultivated the customs, which were in accordance with 
 their chosen condition. Their practical genius did much to 
 correct the Asceticism and the Quietism, inherent in the 
 Catholic doctrines ; and their generous spirit of activity kept 
 in check the egoism involved in the Christian faith. In their 
 warlike disposition we can from the first detect a natural 
 tendency towards a life of peace, so that each warrior was 
 transformed into a mere director of agriculture. They thus 
 quickly effected the decisive transformation of Slavery into 
 Serfdom ; and from this beginning gradually arose the com- 
 plete emancipation of the working masses. The influences of 
 Catholicism merely gave a sanction to the secular tendency 
 towards industry. The same thing took place in regard to the
 
 Chap. I.J GENERAL THEORY OF RELIGION. 97 
 
 political disintegration and the Feudal subordination of the 
 Middle Age ; both encouraged independence, as well as combi- 
 nation, amongst the knights of Feudalism. Both of these prin- 
 ciples were equally valued by them, though the Catholic doctrine 
 did little to bring the two into working harmony together. 
 
 At the same time, as these races had passed beyond the Feudal;? m 
 
 . gave its 
 
 Roman phase of war, their new life was too pacific to satisfy main social 
 
 ^ , . cliai-acter to 
 
 their activity, which was not absorbed by the employment it tiie Middle 
 had naturally found. The result was that military turbulence 
 which distinguishes the Feudal from the Koman mode of life, 
 where the national activity had absorbed all private contests. 
 But this difference, and it was one which the priesthood never 
 could overcome, still left Feudalism as the principal source of 
 the grand results of the Middle Age, and in regard to these the 
 influence of Catholicism has been greatly exaggerated. This is 
 clearly true of Chivalry, the social development whereof was 
 rather checked than promoted by the religious doctrine, which 
 was unable to appreciate its value. An institution of the kind 
 was so completely natural to the situation, and so completely 
 independent of the current belief, that it arose wherever the 
 same form of life prevailed ; as we see amongst the Musulman 
 warriors of the time, and also amongst several Polytheists of 
 our own day. Catholicism had a larger part in the just eman- 
 cipation of women. But its real and direct influence did no 
 more than cultivate purity, which is emphatically due to 
 Catholicism ; without this the liberty of woman would have 
 speedily degenerated into an unbridled corruption, equally 
 fatal to both sexes. Tenderness, which after all is the great 
 feature of this admirable movement to raise women, and to 
 which purity itself was only the indispensable preliminary, 
 sprang solely from the spirit of Feudal life, and had to struggle 
 against the opposition of Catholicism. 
 
 It is impossible to do justice to the Middle Age, unless we Medieval 
 keep in view the simultaneous influence of the two hetero- asnictcom- 
 
 r- J • 'i. T binncion of 
 
 aeneous elements, which were pertorce combmed m it. In Catholicism 
 spite of the separation of the two powers, imperiect as that daiism. 
 -was, the intellectual confusion, and the moral dangers, inherent 
 in Monotheism, necessarily prejudiced the social mission under- 
 taken by the Catholic Priesthood. The priests would never 
 have succeeded in restoring harmony to the social state, had not 
 the state of society itself thrown up some practical forces, which 
 
 VOL. II. H
 
 98 SYSTEM OF POSITIVE POLITY. SOCIAL STATICS. 
 
 naturally tended to regulate its action. The Catholic discipline 
 never could succeed in reaching anything but private life. 
 Without the influence of Feudalism, it would have been pro- 
 foundly injurious to public life. 
 Double To explain the laws whereby the two elements of the Feudal 
 
 Defence. (1) world Were combined, we must take into consideration the 
 European double systcm of defensive wars, which succeeded the regular 
 Agahfst establishment of Feudalism. The success of the invasions 
 conquTsI;.^" would have tended to their perpetual renewal, if the first con- 
 querors had not vigorously repressed subsequent irruptions. But 
 this long reflex effort of the new races shows us two phases, each 
 distinct, and succeeding each other : the one is the case of the 
 races who were, the other of those who were not, capable of 
 being incorporated with the West. In the first place it was 
 necessary, by a wise mixture of concession and resistance, to 
 restrain the Polytheistic tribes ; and to oblige them to become 
 husbandmen, fixed on their own soil, however unfavourable it 
 might be. They were then permitted to attach themselves to 
 the Western aggregate, on the simple terms of embracing 
 Catholicism, which became the symbol of Western civilisation. 
 But when the incorporation of the new races was complete, it 
 found a great task for its united energies, one eminently 
 qualified to give the new system strength as well as develop- 
 ment, in the indispensable repression of the Musulman inva- 
 sions. The West could look for no compromise possible with a 
 form of Monotheism, which aspired like Catholicism to universal 
 ascendancy, and at the same time directed a system of conquest, 
 analogous to that of Kome. The net result of this unavoidable 
 struggle was ultimately found to be, simply the sharing of the 
 great Koman Empire between these two incompatible systems. 
 When this territorial division had been duly established, the 
 mutual pressure they exercised on each other must have given 
 an impetus to the main social object of the two systems, by 
 encouraging peaceful activity. Thus the two great forms of 
 Monotheism, neither of which could aspire to become universal, 
 tended towards a speedy dissolution, for want of a great practical 
 end. Each in its way prepared the ground directly for the 
 creation of the true System of Unity. This alone could finally 
 close that antagonism of the two, the continuance of which had 
 abundantly shown bow purely provisional had been the Theo- 
 logical and Military phase of human civilisation.
 
 Chap. I.] GENERAL THEORY OF RELIGION. 99 
 
 The Catholic-Feudal phase of transition will always deserve The catho- 
 much attention and much gratitucLe ot us, foFEaving-, better Period torc- 
 than -any— other'^ysîémTfounded the normal condition of the final' 
 Hurnanityf-and-rfor^îavîng~(Iirected the last preparatory stage society. 
 re*quire"d for its~~advenL. — ¥he— two— forms of Pol ytheism, the 
 
 Grreek an(FtHë'"Kôman, had brought about a presentiment of 
 the Final form of Life, which naturally became more easy to 
 understand, as it came more near to its fulfilment. These 
 noble traditions, which were never lost by the true Chiefs of 
 Society, especially the political Chiefs, continually inspired the 
 whole Middle Age to organise as far as possible the system, of 
 which Antiquity had caught a vision. Although efforts so pre- 
 mature could hardly meet with any durable success, they were 
 as indispensable, as they were inevitable, if the outline was to 
 be traced for the vast edifice, yet reserved for our age. In all 
 essential respects the Middle Age really proposed the problem, 
 which we have now to solve ; and it even frequently indicated 
 the general nature of the solution. The importance of these 
 efforts will be felt, and their natural failure will be understood, 
 when we reflect, that a great problem cannot really be propounded 
 unless some kind of solution is at the same time suggested. 
 
 As regards the intelligence, I have already remarked on the Deveiopwi 
 power inherent in Monotbeism, to cultivate the last general signs"°'^° 
 element of Logic. It will be enough now to add some notice 
 of the peculiar tendency towards it, exhibited by Western Mono- 
 theism. By separating the two powers, and by systematising 
 morality, it produced amongst the Catholic populations general 
 habits of discussion and of meditation highly adapted to cultivate 
 the Logic of Signs ; for this was being constantly applied to 
 the highest subjects of specidations. Besides a worship, which 
 sanctioned the use of Images, and above all continually awakened 
 the Sentiments, could not fail to foster, along with the other 
 two, this third element of the thinking process, the Logic of 
 Signs. 
 
 Apart from its lofty practical mission, this intellectual effort Catholicism 
 
 ,• ^ 1 • 1 11 ^^'^^ origiu- 
 
 of the West even found a sphere m theory, and that essentially aiiyfayour- 
 
 . T, T 1 • î^^'e <^o the 
 
 popular, in the attempts common to Monotheism everywhere, pnnvth of 
 to form a conception of the Order of the Universe. This grand Tiwusiit. 
 generalisation contrasted with the speciality, and with the in- 
 consistency, of the ancient Theological explanations. Although 
 Catholicism, rightly absorbed as it was by its social duties, 
 
 u 2
 
 100 SYSTEM OF POSITIVE POLITY. SOCIAL STATICS. 
 
 neither could incorporate, nor ought it to have incorporated in 
 its system, the intellectual movement of antiquity which gave 
 birth to its own doctrine, still its scientific teaching during the 
 Middle Age was one of admirable breadth. The subjection of 
 Reason to Faith, with which it is so often reproached, was 
 aimed only at the discouragement of premature speculations 
 regarding the principles of morals. It thus concentrated intel- 
 lectual effort upon Science, the only sphere which was really 
 open to it, and one the pursidt of which was to form the basis 
 of the whole subsequent construction of tli ought. Within these 
 reasonable limits the Catholic system adopted the provisional 
 doctrine as to the divine government of the material world, 
 established by Aristotle to shelter positive study under the 
 sanction of Theology (see Vol. III. ch. vi.). This strange com- 
 bination of an absolute will in a Deity, with immutable laws in 
 matter, was even adopted on authority in the great scholastic 
 compromise as to the freedom of man's will, which closed the 
 Middle Age ; when Catholicism, having accomplished its prin- 
 cipal task, ceased to be really an active power. It could not 
 have adopted the doctrine earlier, without utterly contradicting 
 itself. In a word the Church was then only hostile to the Meta- 
 pliysical spirit ; and we may now regret, that it did not still 
 further succeed in preventing that phase from disturbing the 
 growth of the Positive spirit, which was long under tlie special 
 guardianship of Catholicism. 
 Tiie moral The Theology of the Middle Asfes had still more reason for 
 
 i)uctriiieoi excludmg Ontology irom the moral and social sphere, as the 
 ciacf. Catholic dogmas had already established the only principle 
 
 which could guide the earliest systematic training of the moral 
 and social world, at least for private life, the natural base of 
 public life. The true author of the Tlieology, ??t. Paul, satis- 
 factorily expressed the general principle by the constant anta- 
 gonism between Nature and Grace ; and the doctrine was then 
 as suitable for theory, as it was indispensable to practice. In 
 the sphere of Practice, this principle pointed to the great struggle 
 of human life ; in that of Theory, it opened the way for regular 
 study of man's moral constitution. This was the only corrective 
 proper to the essentially egoistic character of every form of 
 Monotheism : which makes it impossible to admit the natural 
 existence of the purely benevolent affections, without preventing 
 the creed from acquiring a form sufficiently systematic, and
 
 Chap. I.j GENERAL THEORY OF RELIGION. 101 
 
 consequently debarring it from real influence. Whilst the 
 visionary interests of men in a Life to come left it to Practical 
 Morality to discipline their real interests in tlie Life on earth, 
 Theoretic Morality was able to find indirectly a sanction for the 
 higher sentiments, under the name of divine Inspirations. If 
 Positivism is destined in both aspects tar to surpass Catholicism, 
 it is solely from the spirit of reality, which specially belongs to 
 it. This reality enables us to get rid of the crude doctrine 
 that man's soul is a uniform entity, and substitutes for it a 
 sound cerebral theory ; so opening to tlie scientific spirit that 
 ancient domain of (xrace, the last province of the celestial 
 Kegent, the Deity who prepares the way for Humanity. When 
 Ontology sought in this ground to replace Theology, it suc- 
 ceeded, as usual, only in disorganising everything, without con- 
 structing anything ; since it retained this vicious idea of the 
 Unity of man's nature, whilst suppressing its proper corrective, 
 the power of the benevolent instincts ; and thus it brought out 
 still more strongly, in all their nakedness, the Theoretical and 
 Practical evils of this idea of the Soul as an entity. 
 
 With respect to theories of social life we can see that the 
 Middle Age m.ade a notable advance, although Catholicism tionof 
 could only deal with these questions empirically, that is, by the Progress was 
 
 , . ,, ... 1 • ■ 1 1 • • • • T .1 indicated 
 
 sole influence ot its political doctrine, its principle ot the sepa- even m 
 
 f. , , , nil , , , . „ Feudalism. 
 
 ration ot the two powers, ihen arose the grand conception ot 
 Human Progress, which was to give birth to Sociology, when 
 combined with the conception of Order which Aristotle in his 
 Politics had systematised, as far as it was possible to treat social 
 Order by itself. Had the spirit of those times admitted any 
 considerable extension of rational positivity to the phenomena 
 of society, a basis of experimental reasoning about society would 
 have been discovered. For the three terms indispensable to the 
 discovery of any kind of Progress were found in the mere com- 
 parison between the Monotheistic and the two Polytheistic 
 systems, out of which combined Monotheism had arisen. The 
 practical conviction of the superiority of the Komans to the 
 Grreeks, had shown to the latest thinkers of Antiquity an un- 
 questionable Progress, in spite of their Theocratic prejudices 
 which favoured the stationary, or even the retrograde spirit. 
 A deeper and more general feeling raised the Middle Age above 
 the Eoman phase. At least the men of letters alone, whose 
 influence was not great, disputed the popular conviction. When
 
 102 SYSTEM OF POSITIVE POLITY. SOCIAL STATICS. 
 
 this sense of the superiority of the Middle Age to the Eoman 
 was united to the belief, already general, in the superiority of 
 tlie Roman to tlie Grreek period, the proof of human Progress, 
 at least on the moral and political side, was fairly established. 
 The prevailing theory, liowever, failed to grasp these general 
 facts ; for Catholicism was led to disavow its origin in Greek and 
 Eoman civilisation. To give strength to Revelation, which was 
 necessary for its social object, it represented itself exclusively as 
 the heir oi the peculiar Monotheism, which had long distin- 
 guished a small province of Asia. Nevertheless, although this 
 artificial connection with Judaism, one as injurious to the Heart 
 as it was to the Intellect, was theoretically paramount, it never 
 prevented the thinkers during the P^eudal period from duly 
 honouring their social forefathers of antiquity. Thus the notion 
 of Progress began thenceforth to be dimly discerned, and that 
 even in the life of Humanity as a whole : although the theory of 
 Inspiration disturbed the influence which practical life would 
 give it. But these two influences, of doctrine and of practice, 
 worked in thorough harmony in regard to private life ; for in 
 this the improvement was more complete and also more appa- 
 rent. During tlie whole of the Middle Age, the people of the 
 West were continually animated with the noblest zeal for the 
 improvement of the character, and even of the intellect, as a 
 means for the elevation of human life. The selfish end which 
 the prevailing Theology gave to this tendency, would increase 
 its energy, although it vitiated its purity. Thus the notion of 
 human Progress became thoroughly familiar to the people of 
 the West. In a lower degree it even existed amongst the 
 Musulman race, in spite of the confusion of the two powers. 
 Moral Progress, indeed, is inherent in the moral code of every 
 kind of Monotheism, which always supposes a written type, to 
 \vhich each believer must more and more conform. By this 
 influence regularly and constantly exerted as it was, Mono- 
 theism, both in the East and the West, partly compensated for 
 the disastrous feilure of its theory to control the life of men in 
 society. The conception of Human Progress, when once firmly 
 implanted in private life, would before long extend to public 
 life, by virtue of the intimate connection between the two. 
 t'Ntboiicism All the intellectual features of the Catholic Synthesis were 
 
 (■ù.iiya bound up with the moral system, which formed the main func- 
 imnu by tion of the independent Priesthood. It was thus enabled to
 
 Chap. I.] GENEE AL THEORY OF RELIGION. 103 
 
 institute, even from the first, the earliest system of general reducing 
 
 ' _ ' _ •■ ^ Subjective 
 
 education, the obiect of which was to sfuide human life in its Life to 
 
 •^ _ _ system. 
 
 entirety, supplying the want of an objective foundation by means 
 of Kevelation. Morality was thus placed in that position of 
 supreme importance, which belongs to it in the natural state of 
 man. Although that morality was essentially personal, the 
 priesthood wisely extended it to domestic life, and the wisdom 
 of temporal rulers even applied it of their own accord to public 
 life. By the agency of this moral system every relation of 
 human life was emphatically improved. The chief human 
 emotions were regularly subjected to an admirable system of 
 discipline, the aim of which was to uproot on habit the smallest 
 germs of corruption. This training of the heart was nniformly 
 regarded as above that of the intellect ; and thus it introduced 
 in a marked way a regular organisation of the Subjective Life, 
 which, emanating from Fetichism, and developed by Polytheism, 
 could find only in Monotheism its first systematic form. Even 
 on its theoretic side, this coiu'se of education was a preparation 
 for the ultimate form ; for it introduced, after its manner, into 
 Tuiiversal education the general history of Humanity. 
 
 However imperfect were these first efforts to systematise Practical 
 
 . ■ wisdom in 
 
 human Life, thev deserve the greater admiration and gratitude, priesthood 
 
 , " ° *^ and people 
 
 as the wisdom of the priesthood and the instinct of the public comi)ensated 
 
 '■ ^ for errors or 
 
 had continually to struggle with the intellectual vices and the creed. 
 moral dangers of the Doctrine they professed. Theology was 
 only able to work out a system in its decline ; and then all it 
 had to offer was the vague principle of a supernatural unity to 
 give harmony to the intellect, and the unworthy motive of per- 
 sonal salvation, as a foundation of moral discipline. But so 
 great was then the need of a universal reform of life, that any 
 means were effectual to develop the tendencies then rife 
 throughout the West. At its origin Theologism had been 
 obliged to leave the instincts of human nature to their spon- 
 taneous impulse, in order to bring out what were their true 
 tendencies. In its decline, on the contrary, it had to discipline 
 them in order to determine their mutual relations, and thus to 
 prepare for their ultimate systématisation. In both cases the 
 natural disposition and good sense of man obviated the chief 
 imperfections in the doctrines. Neither the moral impotence 
 of Polytheism, nor the social feebleness of Monotheism, ever 
 resnlted in the practical evils which the theoretic errors of both
 
 Medieval 
 society 
 heralded 
 that of 
 Sociocracy. 
 
 It accom- 
 plished three 
 great social 
 and national 
 changes in 
 Europe. 
 (1) By the 
 tinal aboli- 
 tion of Caste. 
 
 104 SYSTEM OF POSITIVE POLITY. SOCIAL STATICS. 
 
 might suggest. The pleasure which is given by the higher 
 feelings is so great, that their tendency is to develop of them- 
 selves, when once awakened under the effect of the charm which 
 is peculiar to them, whatever be the motive which ongmally 
 awakens them; even although that motive be a personal 
 one, and too often no other motive could stir their native 
 dulness. Although devotion was inculcated in the name of an 
 ineradicable selfishness, the habit of self-denial, and the cultiva- 
 tion of the life within, could not fail, whatever the ground, to 
 produce deep-seated improvement, such as could be obtained m 
 no other way. The moral unity which was thus worked out by 
 Theologism in its decline furnished in the Middle Age the 
 prototype of that, which now is presented by Positivism in its 
 birth. To compensate for their vague character, the super- 
 natural doctrines continued to give an undesigned consecration 
 to the better instincts. If the collective body of imaginary 
 Beings under Polytheism had served to represent Humanity 
 provisionally, still more would this be the case, when under 
 Monotheism they were condensed into one Being, whose more 
 regular will answered better to the Order of the universe. But 
 all these features of Catholicism hung on the independence of 
 the priesthood; and they could not but cease, so soon as the 
 priests began to lose the progressive character, which had made 
 them independent. 
 
 This memorable period of transition is indeed best judged 
 by its social tendencies, hampered as they were by the ruling 
 doctrine. But this constant difficulty of its doctrine did not 
 in fact prevent the Middle Age from preparing the way for 
 the ultimate Sociocracy, either by tracing out its chief condi- 
 tions, or by giving rise to its essential elements. 
 
 As regards the normal conditions of life, we owe to the 
 Middle Age the sole systematic attempt made to abolish the 
 system of Caste, which, however much modified by Military 
 Polytheism, formed invariably the gTeat substratum of the 
 political organisation. Caste received a decisive blow from the 
 celibacy of the clergy, which, by putting an end to the here- 
 ditary transmission of the highest office, heralded its abolition 
 in all. The same tendency began to be shown in temporal 
 government, in which also the regular succession was frequently 
 modified by conditions of fitness throughout every grade of the 
 feudal hierarchy. In the second place, general morality, being
 
 Chap. I.] GENERAL THEORY OF RELIGION. 105 
 
 reduced to a system and made the special province of an inde- (2) By 
 pendent body of clergy, led to the substitution of duties for sense of 
 rights, in spite of the innate proneness of Theology to set up public 
 authorities above all criticism. The whole course of education °^""°"* 
 and of discipline peculiar to the- Middle Age tended to regulate 
 real life, both private and public, in accordance with the pre- 
 vailing doctrine. This tendency was even regularly enforced 
 by legislation, which everywhere sanctioned the deprivation of 
 office, and even the confiscation of goods, to atone for, or repair 
 a violation of duty. Now, discipline such as this, and one 
 always regulated by a public sense of the common interest, was 
 a very different thing from that arbitrary action which was a 
 consequence of the Theocratic origin of the ancient authorities. 
 It indicated a direct and increasing tendency to transform 
 Theocracy into Sociocracy. This tendency became still more 
 decided in international relations ; where we see the new cha- 
 racter assumed by the Western body of nations. In place of 
 the compulsory incorporation proper to Eoman conquest, the 
 Middle Age substituted a truly free association, based upon a 
 community of Belief and of Education, with no other common 
 authority but the Spiritual Power they acknowledged. The 
 settlement of the German races prepared the ground for this 
 great political transformation. It was completed upon the for- 
 mation of the new corporate body in Europe imder the indis- 
 pensable condition of dictatorship wielded by the incomparable 
 Charlemagne. It was consolidated and developed during the (>î)Bytran- 
 Crusades ; and it displayed its real character at the close of the lenmoi^the 
 Middle Age when, in spite of imperious tradition and powerful BomVto™ 
 influences, the characteristic change was effected as to the '*"'■ 
 centre of Western Europe. This centre was irrevocably trans- 
 ferred from Eome to Paris ; and it pointed to the fact that in 
 place of the ancient Empire of the West, then only an empty 
 title, there had succeeded a real Republic of the West. The 
 incorporation of the West in one, now carried on freely, would 
 naturally gather round the central nation ; whereas, when the 
 Romans were accomplishing this work by force, it had gravitated 
 towards one of the extremities. 
 
 These three political results of the Middle Age have left for it also gave 
 ever traces that are ineradicable, however much discredited by the^iocla^^' 
 our modern anarchy. This is no less true of the natural bar- tSn"^^'^" 
 mony which the feudal system established between the principle ttielld^^n-
 
 106 SYSTEM OF POSITIVE POLITY. SOCIAL STATICS. 
 
 deuoe of the 
 wurkmen. 
 
 Tlie moral 
 dignity of 
 Women, cul- 
 minating in 
 tlie Worship 
 of the 
 Virgin. 
 
 Theindepen 
 (lenco- of the 
 Workmen 
 
 of freedom and that of co-operation, of wliicli spirit such noble 
 illustration was given by Chivalry. But the most important 
 influence of this admirable epoch of human history is, that it 
 has left us as its legacy, at once the great social problem, and 
 the essential elements of its ultimate solution. It emancipated 
 women, and it formed the workmen. 
 
 The freedom of the loving sex within the home was com- 
 menced by the spirit of purity, which Catliolicism enforced, and 
 was completed by the spirit of tenderness peculiar to Feudalism : 
 and by its agency the manners of the West were profoundly 
 modified. It brought out the most characteristic and most 
 spontaneous element of true moral power, and thus it indicated 
 the final supremacy of general affection. Although the influ- 
 ence of woman in that age only took an organised form amongst 
 the superior classes, it would be manifested most emphatically 
 in the humbler families, where it would not be disfigured by 
 wealth or rank. Although confined to the aristocratic classes, 
 this new influence reacted during the Middle Age upon the 
 whole sphere of human life. It even tended to modify the 
 creed of the West, for it compelled Catholicism to give greater 
 religious sanction to tenderness. Admirable efforts were then 
 made to form the worship of Woman into a system, and it was 
 the necessary forerunner to the adoration of Humanity. During 
 the twelfth, the greatest century of the Middle Age, there arose 
 out of these efforts a growing love for the Virgin, the most 
 beautiful type which the Western scheme of Revelation could 
 produce. This truly Human Mediatress was a better repre- 
 sentative of the normal form of worship, than the Divine 
 Mediator had ever been. The gradual triumph of her cult, 
 which was spontaneous as well as systematic, was the more 
 complete, as the higher minds bent themselves to clothe this 
 ideal type with humanity, and resisted the zeal of the mystics, 
 who aimed at transforming the woman into an immaculate 
 divinity. The grandest invocations of Dante to the new goddess 
 will henceforth serve for the adoration of Woman and of 
 Humanity, especially in the characteristic triplet : — 
 
 In te mif^ericonlia, in te pietate, 
 In te raagnificenza, in te s'aduna 
 Quantunque iu creatura è di bont.ite. 
 
 ('Parad.,' c. xxxiii.) 
 
 But this cbange in the social position of women is closely 
 
 connected with that in tlie position of workmen, t-mongst whom
 
 Chap. I.] GENERAL THEORY OF RELIGION. 107 
 
 the influence of women must be more complete, and even more was con. 
 
 ^ ' necte 1 with 
 
 pure, than anywhere else. Thus the principal result of the it, and even 
 
 more impor- 
 
 Middle Age in all respects is tlie social independence of the taut. 
 workers, accomplished when the transformation of Slavery into 
 Serfage had sufficiently prepared the ground for Industrial life 
 under the wardship of Feudalism. 
 
 This immense revolution, as well by its practical consequences The eieva- 
 as by its innuence on thouglit, directly advanced the entire working 
 
 itT 111- foi- T 1 -J-- class made a 
 
 West towards the uitimate state or Sociocracy. It made pacinc new social 
 
 . . , . 1 • 1 • T 1 1 • • moraiitv in- 
 
 activity predominant, and so indicated the approaching maturity dispensable. 
 
 of the true Great Being. The conception itself no longer con- 
 tained elements of contradiction, since its different essential 
 parts now began to tend towards an intimate union. The 
 necessary distinction between the employers and the workers 
 was recognised immediately upon the entire abolition of serfdom, 
 even before the close of the Middle Age. This, the first germ of 
 an industrial organisation, brought into view the want of a com- 
 plete regeneration, in order to supply some proper substitute 
 for the protection which serfdom had given to the population, 
 who without it were in constant danger of material oppres- 
 sion. The necessity became greater, as the industrial chiefs, 
 engrossed with schemes for their own elevation, aspired to 
 succeed to the feudal authorities, and to rear a political system 
 upon a basis of wealth. At the same time the new spirit of 
 practical activity directly tended to secure the general success 
 of the Positive doctrine, by the fresh importance which it gave, 
 at once to the conception of the Order of Nature, and to the 
 need of improving it. The progress made by the proletariat in 
 Europe disposed men's minds to place true human happiness 
 in the just cultivation of the benevolent feelings, whether in 
 the family or in society, as being the feelings alone susceptible 
 of universal use, and capable of taking the place of all others. 
 In order to obtain for the lower classes this, the sole compen- 
 sation possible for their material position, it would have been 
 necessary that this noble end should have become the great 
 aim in life of the powerful and tlie rich, and indeed the 
 essential condition of their superior rank. Now a morality 
 such as this is incompatible with the visionary and egoistic 
 character of even the purest Theologism. It could be 
 established only by the Positive Religion ; for none other could 
 substitute the notion of relative duties for that of absolute
 
 108 
 
 SYSTEM OF POSITIVE POLITY. SOCIAL STATICS. 
 
 But the 
 Middle Age 
 proposed, 
 and conld 
 not solve, 
 tlie social 
 problem. 
 
 By its exag- 
 freration of 
 Feeling, 
 (/atholic 
 I'Vudalism 
 was radi- 
 cally un- 
 stable. 
 
 rights, and it did this by creating authorities uniformly open 
 to criticism. 
 
 The preceding- remarks show how the intermediate phase 
 of Catholic Feudalism prepared, and even traced out the normal 
 condition of Humanity. But if, what we have now to do is 
 simply to realise under all its essential aspects the programme 
 of the Middle Age, we must distinctly bear in mind, that when 
 realised, it involves a total change in the Political and Religious 
 system. The organisation of this great period never could answer 
 the fundamental problems, wliich yet it was its mission to pro- 
 pose once for all. Monotheism proved less durable than any 
 other form of the Provisional Keligion, and it fell into spon- 
 taneous dissolution in the very act of extending its intellectual 
 and social empire. To close this summary estimate of Medieval 
 life, it is important to point out the unavoidable contradiction 
 between the principal characteristics of this, the last grand 
 phase of human Progress. 
 
 When compared with the two preceding phases, this the 
 last stage in the transformation of Theocracy into Sociocracy 
 presented the same radical error : that is, it was only able to 
 deal with that side of Progress, which devolved to it, and it was 
 never able to combine with it the other elements, no less essen- 
 tial to its completeness. The civilisation of the Greeks sacri- 
 ficed everything to the Intellect ; the Roman world gave undue 
 prominence to Activity. It its turn, the Catholic-Feudal 
 scheme pushed too^Jax-tbe-^atuiaL.a scendancy of J jeeliSgpand 
 tended t<Qet Feeling in anta gonism with th especulatiye. jmd 
 practical lifeP^7faiTTtr1TTîad^o_çojitrûlî_. _Tbis exa ggeratioH^as 
 no less~TndispènsâbIè3Mtt— itr^was-inevitable ; for the task then 
 was, to~'5rîng into prominence the main element:/ of human 
 nature, which had been fatally repressed by its subordinate 
 position. But this showed how unstable was the organisation 
 of the time, for it was ever exposed to the instinctive regrets, 
 felt by the most cultivated minds and the most energetic cha- 
 racters. Its incompetence became all the more glaring, because, 
 although its aim was the establishment of Unity in human life, 
 it was unable to combine the essential attributes of man's cha- 
 racter. Thus the full glory of Catholic Feudalism, which was 
 really confined to the twelftli century, in spite of its more 
 laborious preparation, endured a still shorter period than did 
 the other two phases of transformation. Monotheism, when it
 
 Chap. I.] 
 
 GENERAL THEORY OF RELIGION. 
 
 109 
 
 continually claimed for itself an eternal supremacy, uncon- 
 sciously exposed its natural instability ; whilst Fetichism and 
 Polytheism were too deeply rooted in human nature, ever to 
 need this kind of reassurance. 
 
 No systématisation of human life can be permanent, whilst 
 it is partial ; and this is still more true as it concerns Feeling, 
 than for Intellig'ence, or Activity. From the intimate connec- 
 tion between these three elements of our nature, every cultiva- 
 tion which is too exclusive ends in becoming contradictory. 
 The weakness of tlie Catholic Synthesis, both theoretically and 
 practically, could not bïïFivën tually destrôyTîs~T!aoraljx>wer ; 
 for it placed it in antagonism to two movements which were 
 
 pqiiRl1y44^AV.itab1p! nnrl indispprfsal^lp. Thus it came about, that 
 the devouter spirits_rejeci£d^_thatFjitm'e, wïïîch waâ-tJia:m'ost 
 favourarblilEQ'the cidtivatifmof^Feeling' , in~ôr défto preserve a 
 Religion which was^ssentially based ^ egoism ; atïïï^^^s^geiiiîôe 
 the^dependent intellects disdained the most important kind 
 of moràr~lraiBiflgV-a.S^^^âpp§(¥ ^tl y invol Y6d^jwith_ajj_oppressive 
 TheoUjgy. A system, such as this, could only acquire any high 
 value through constàiit--6Ôo¥fes^-'by the 'Spiritnst-authorities^-tO' 
 obviate^^e inteliectuaHerrors'^nd fh"e~iitofal-4aBg^-s of the 
 domitiHTiir^iidr Its utiTity^was~thgTefofe-a t an end, wlien the 
 priesthood lost at once their political independence, and their 
 
 social morality. 
 
 The conditions fundamental to the Religion were no less 
 liable to instability, than was its leading purpose. When we 
 compare the rise of Monotheism with its reign, we see how, 
 being the child of criticism, it was destined to perish by criti- 
 cism, which it was as incapable of overcoming, as it was of 
 avoiding. This attitude of contradiction was the direct result 
 of the doctrine of Supernatural Unity, as was seen even in 
 Islamism. But Catholicism would exaggerate the difiBculty ; 
 because it separated the temporal from the spiritual authorities. 
 Amongst all those intellects, continually employed in examining 
 the consequences of the creed, some would necessarily be found 
 to examine its principles. Now, the Creed of Monotheism was 
 not fitted to conquer in the intellectual combat which it pro- 
 voked. The most admirable of the Catholic institutions, the 
 Mass, which condensed in one mystical rite, the Doctrine, the 
 Discipline, and the Worship of the religion was so shocking to 
 common sense, that it was always repulsive to over-speculative 
 
 It wa? 
 placed in 
 constai;t an- 
 taponisin to 
 Intellect and 
 Activity. 
 
 Catholicism 
 began with 
 di?cussioii, 
 and perislied 
 under it.
 
 110 SYSTEM OF POSITIVE POLITY. SOCIAL STATICS. 
 
 So Feu- 
 dalism had 
 enconraped 
 Industry, 
 but soon lost 
 its hold of it. 
 
 And the 
 .Scjiaration 
 (►f the two 
 I'owers was 
 qu'te pre- 
 .carious. 
 
 minds, whilst it awoke distressing doubts even in the best 
 hearts. 
 
 Nor did the social conditions of the Catholic-Feudal phase 
 exhibit any superior stability. If the military activity of 
 Antiquity was simply provisional, still more so must be that of 
 the Middle Age, when defence had taken the place of conquest ; 
 and defence lost all its importance, so soon as the various inva- 
 sions, general to Europe, were finally beaten, iiack. In its social, 
 as in its^lpt:&ltectuaÎ7-eflfëcî7Wë^5^îterthat this system accom- 
 plished its principal task, the nearer it drew to its decay. For 
 it wa^JioLcapaJble-Jif- xlifecting^ the iiew form of activîtyns^hrch 
 it had called into exigteaeer— Jjidustrial life became antagonis- 
 tic-te'the'Thêological spirit ; both in that it substituted natural 
 laws for supernatural wills, and in that it drew men off from a 
 future in heaven by the attraction of happiness on earth. In- 
 dustrialism would have been able to have shown more consider- 
 ation for the Feudal rule, if this had been transformed at an 
 earlier date. But before the aristocracy had changed their 
 military character, the industrial spirit had called out, through- 
 out the West, practical leaders more capable of directing the 
 altered form of existence and continually eager to change their 
 civil eminence into a political nde. 
 
 Lastly the precarious nature of the Medieval organisation 
 comes out forcibly, when we compare these two sorts of condi- 
 tions, the intellectual and the social. Harmony between them, 
 which depended on the separation of the two powers, was always 
 doubtful ; and it ended in irreparable contests when an object, 
 common to botli, no longer checked their inherent divergencies. 
 This separation of the two authorities, notwithstanding the 
 great part which it had in the Progress of the West, was then 
 too premature to continue. It was the result merely of an 
 involuntary balance of force between two powers, each of which 
 aspired to an absolute command, whilst the general social con- 
 dition continually made it impossible. Speaking in the name 
 of an irresistible will, the priesthood coidd not confine them- 
 selves to counsel, except when insurmountable obstacles pre- 
 vented them from commanding. The military rulers hardly 
 accepted with a better grace their divided empire ; and they 
 aimed at concentration of command, as was required for warlike 
 operations, even in defence. For this reason the normal sepa- 
 ration of the two powers belongs exclusively to the Final system
 
 Chap. I.] GENEKAL THEORY OF RELIGION. 1 1 1 
 
 of Life. In that, the positive intellect and industrial activity 
 work in unison to keep them separate ; for intellect and activity 
 have there equally a relative character, and unity is maintained 
 by both being subordinate to the Order of Nature, This 
 division of authority, which would have been radically subversive 
 in Antiquity, could not fail to be fatal in like manner to the 
 Medieval organisation of society, although not till it had 
 accomplished its essential purpose as an institution. 
 
 Thus the final stajjfe of Absolute Keligion found inevitable Tiie Decline 
 
 , „...,... of the Middle 
 
 ruin in the natural consequences of its prmcipal institution. Age dates 
 Hitherto no system had fallen, except under the blows of those close of the 
 powers which were destined to succeed it. But the constitution 
 of Catholic Feudalism was so little destined to éniïïïTg- , - that^ -it 
 siiccnrabafl ^impT y uu _de£ 7^tre-"Sp ontànèôïts antagonism of its 
 own chief elements. The irrecoverable decTtneToTlowed close 
 upon its last important office, when the Musulman invasions 
 had been sufficiently arrested by the Crusades. This, the con- 
 cluding struggle of the two Monotheisms, proved to be as 
 decisive a blow to the one as to the other, Catholicism especi- 
 ally could not but speedily feel the essential emptiness of its 
 constant pretensions to universal dominion, a thing incom- 
 patible with any Absolute Keligion, and exclusively reserved 
 for the Relative Religion. At the same time its doctrine, for 
 all that it was so laboriously constructed, so soon as the elabo- 
 rate Creed of Christendom had lost its principal function, was 
 directly challenged by the unavoidable contrast it presented to 
 the simplicity of Islam. From the social point of view this, 
 the great political achievement of the Middle Age, completed 
 the decisive transformation in Western life. Military activity, 
 already much reduced, lost its last general ground of superiority, 
 and on every side Industrial life speedily assumed the foremost 
 place. Finall}'', the irremediable partition of the old Roman 
 Empire between two incompatible forms of Worship, led to a 
 growing desire to seek, outside of any Theology, for the sole 
 Faith which could unite in one all sections of the white race, 
 and ultimately the entire human Family, 
 
 But this inevitable decline of Monotheism wholly differed ^ve liKak- 
 
 ^ lip ut 
 
 from that of Polytheism, in that it was not at all counter- ^^^^l"^']" 
 
 ^ ' Feudalism 
 
 balanced by the gradual approach of a better system. It was ^af "pws- 
 only the Final Religion, which was the right successor of the lo^^pf^'y 
 
 '' o J o coiiipl'tf 
 
 last phase of the Preliminary Religion, and that by fulfilling c\is"ifc'anisa-
 
 112 SYSTEM OF POSITIVE POLITY. SOCIAL STATICS. 
 
 better all the intellectual and social conditions. Now, the lead- 
 ing elements of the new life were not yet sufficiently mature, to 
 permit even the idea that they were tending towards a new 
 Organisation, more complete and more durable than that from 
 which the West of Europe was so ardently and uniformly freeing 
 itself. A most thoughtful philosophical examination, assisted 
 by a sound theory of history, scarcely yet enables us to perceive 
 this fundamental movement of Human Society, which could not 
 but remain long unobserved. Neither the positive spirit nor 
 industrial activity could show their true characters, so long as 
 the Theological and Military organisation really held together. 
 The utter confusion which succeeded its downfall was even in- 
 dispensable to modern thought, in order to awaken its energies 
 to the conception of a new universal System. Besides this, it 
 was necessary that all the incentives to War should have been 
 successively exhausted during a long anarchy in Europe, before 
 the spontaneous assertion of industrial life could herald to the 
 world the approaching Eegeneration of man's practical existence. 
 REVOLU- Such are the natural causes of that unparalleled fatality, 
 
 112-116." which caused the Middle Age to be succeeded by an immense 
 hitefiectrai'^ Eevolution in the West, one which only now is entering upon 
 fnvoived^^"* its termination in the central nation. Although the work of 
 aiîarchy reconstruction has accompanied the critical movement with 
 \v^o"e^Revo- increasing energy, still the necessarily special character of the 
 period?'^ former and the naturally general character of the latter, fill 
 with a negative tone the whole of the last five centuries. The 
 vanguard of Humanity were then impelled to destroy a system 
 which claimed to be universal, without any attempt to replace 
 it, and whilst losing more and more all sense of general views. 
 The aversion with which men then decried the Middle Age 
 was blinder and more ungrateful, though less deep and less 
 general, than that which the Middle Age had shown for 
 Antiquity. In their eagerness to develop the intelligence and 
 the activity which had not been duly cultivated by the Middle 
 Age, the modern Europeans were naturally seized with a growing 
 admiration for their Greek and Eoman predecessors. Although 
 this spontaneous return upon the past seemed to renew the 
 chain of ages, the continuity of the race was interrupted by 
 this fatal divorce from the Middle Age. The training of the 
 moral nature, which had been so admirably commenced hy 
 that, was so far neglected in the Kevival, as to portend the
 
 Chap. I.] GENEEAL THEOKY OF EELIGION. 113 
 
 danger of an ultimate triumph of scientific materialism and 
 industrial selfishness. A universal fury in particular was directed 
 against the greatest work of man's wisdom, the separation 
 by Catholicism of the two primary Authorities. Thus, whilst 
 the West was pursuing with ardour material development and 
 intellectual progress, it was more and more neglecting moral 
 improvement, the essencial foundation of any real social amelio- 
 ration. The kind of intellect that was then in the ascendant 
 was the one least calculated to submit to the just control of the 
 heart, and it never ceased to protest against it. For the entire 
 exhaustion of Theologism and for the time the immaturity of 
 Positivism could only lead to the temporary ascendancy of On- 
 tologism. The Metaphysical spirit, which was based on pride, 
 and resulted in perpetual doubt, was the natural leader of this 
 long insurrection of the intellect against the heart, although in 
 truth its authority was rather nominal than real. Its essen- 
 tially subversive character was concealed, so long as it was 
 directed against an excess of Theologism ; which its dissolving 
 force did good service in reducing, without destroying its con- 
 structive power. Catholicism had however brought the super- 
 natm'al philosophy to the simplest form compatible with the 
 task it had undertaken in Europe ; although Islamism showed 
 how to reduce it still further, so soon as all sense of the social 
 purpose of the doctrines had been lost. The sphere of reason 
 was thus long delivered over to the metaphysical spirit, which 
 was left free to develop the negative character that marked it, 
 until natural philosophy was sufficiently extended to end the 
 interregnum in thought. 
 
 In this profound mental and moral anarchy, society in the Duiinsthiâ 
 West was preserved from material dissolution by the spon- tion.tue 
 taneous Dictatorship, which fell to the temporal power under power aione 
 various forms everywhere. It was the fruit of unavoidable con- order. 
 flicts with the spiritual power then in its decline aspiring to a 
 pure Theocracy. This was the last important service which 
 modern civilisation derived from the separation of the two 
 powers. For, had it not been for the natural consequences of 
 this separation, Europe would not have found any alternative 
 between a degrading oppression and an entire dissolution of 
 society. As it was, the temporal rulers, especially the monarchs, 
 though in some cases it was the aristocracy, seized the chief 
 power ; and the confusion was thus confined to the inevitable 
 
 VOL. II. I
 
 114 SYSTEM OF POSITIVE POLITY. SOCIAL STATICS. 
 
 dissolution of the intellectual and moral system established in 
 the Middle Age. So long as this lasting dictatorship was 
 establishing its full empire, it unconsciously, and at times in- 
 tentionally, favoured the laborious advance of the new elements 
 of reconstruction. It only became hopelessly retrograde towards 
 the end of the seventeenth century ; when, having fully satisfied 
 its political ambition, it began to see with alarm the essentially 
 anarchic tendency of the movement, which it had till then pro- 
 moted. This movement had become still more menacing, 
 when, from being in the outset purely spontaneous, it ulti- 
 mately assumed a systematic form. The growing influence of 
 the Metaphysical spirit led the reformers to proclaim their 
 principal critical doctrines, as being absolute dogmas, with 
 which they pretended to regenerate the West. In spite there- 
 fore of the grave dangers, incident to its retrograde tendency, 
 the new temporal Dictatorship continued to be the sole repre- 
 sentative of Order, in the midst of populations more and more 
 given over to anarchy. This perilous state of things could not 
 but last, so long as the twofold construction of Positivism, 
 gradually rising from the particular to the general, had not yet 
 become complete enough and systematic enough, to establish 
 directly the Final system. 
 Aivi popular Tbis loug strugfgle, however, never arrested the silent 
 
 icrtts con- '^ no ' ' 
 
 Titve the^*^^* tendency of modern society towards a system, combining the 
 soiritof rhe moral qualities of the Middle Age with the intellectual and 
 
 Middle Age. t <^ 
 
 practical power of Grreek and Roman antiquity. So long as the 
 Catholic and Feudal system was undergoing a natural process 
 of dissolution, all classes in the West joined without hesitation 
 in a movement, of which no one saw the true character. This 
 ceased to be the case, when the doctrine took a purely negative 
 form, and presaged a final break with the system out of which 
 modern society had arisen. There then ensued, during three 
 centuries, deep-seated dissensions between all the elements in 
 the West, in the very bosom of each nation, each class, and 
 even each family. Some attached themselves to that principle 
 of Order, which had become retrograde ; others joined that 
 principle of Progress, which was still anarchic ; as nature, edu- 
 cation, or circumstances, caused either party to feel more dis- 
 tinctly, the necessity of preserving the ancient system of disci- 
 pline, or the necessity of developing the new powers of move- 
 ment. In fact, these obstinate differences pointed everywhere
 
 Chap. I.] GENEEAL THEORY OF EELIGION. 115 
 
 to the decrepitude of a Eeligion, which could not protect its own 
 institutions from rviin, as well as to the emptiness of a Philo- 
 sophy, which aimed at destroying everything, without con- 
 structing anything. An increasing conflict such as this, where- 
 in neither side could possibly obtain a complete success, made 
 requisite a new system, capable of ultimately adapting Order 
 to Progress, both of which are equally dear to m-odern nations. 
 Beside that the habits of Catholic and Feudal life naturally 
 subsisted in spite of serious modifications, the spread of the 
 Positive spirit, and especially the extension of the Industrial 
 life, did much to check the tendency to anarchy. Moreover 
 antipathy to the Middle Age was only prevalent amongst those 
 who had an active part in the revolutionary struggle, and 
 especially amongst the literary class. The bulk of the people 
 of the "West could not absolutely forget this, the cradle of all 
 modem civilisation. Women still looked back with regret 
 towards the system, which had so nobly established their high 
 social rank. Diu'ing this long anarchy, as though they antici- 
 pated their true and ultimate function in society, women 
 constituted, throughout the West of Europe, a moral provi- 
 dence, which alone has preserved us from totally losing the 
 chief results, won for Progress by the Middle Age. In the 
 same way, the proletariat never could forget that this great 
 epoch had given them freedom ; and they could not but resent 
 the leaning of the literary class towards the Greco-Eoman 
 society, based on the slavery of the workers. They would come 
 also to feel, with more and more pain, the total moral anarchy, 
 the chief weight of which fell upon them, owing to the growing 
 selfishness of their industrial leaders. This innate tendency of 
 the two great moral powers of modern times, women and work- 
 men, put a check at once on retrogression and on anarchy ; 
 though it left no less emphatic the necessity for systematic 
 guarantees of Order. It seemed at least to show the need 
 of a doctrine, which shoidd adopt the whole sum of the past as 
 the heritage of mankind ; which should offer to the Middle 
 Age the tribute of sanction, and to Antiquity the tribute of 
 admiration. 
 
 The long duration of this stormy period of transition was The Positive 
 caused by the time required for the twofold work of recon- required a 
 struction. The only way to close this era of confusion for ever, ration of 
 
 1 •• ,i-r»-j^- i,,i ■•■. construction 
 
 was by raismg the Positive movement to the same level of asweiiasot 
 
 flestrnctiou.
 
 116 
 
 SYSTEM OF POSITIVE POLITY. SOCIAL STATICS. 
 
 The work of 
 preparation 
 is now com- 
 l)letc. 
 
 I'ofitlTism 
 will ifsume 
 most success- 
 fully the 
 work of 
 Theology. 
 
 generality which the Negative had obtained. In the sphere of 
 pi-actical life, it was essential that the industrial spirit should 
 have advanced sufBciently to show in all its pacific activity 
 the true Great Being, military struggles having finally ceased, 
 and having become opposed to the manners of the West. In 
 the intellectual sphere again, it was necessary that the positive 
 spirit, long confined to the order of Material nature, should be 
 extended to the world of Life ; so that it could adequately deal 
 witli the world of Society, and thus complete and coordinate 
 its realm. The principle of Kelativity, which had been immu- 
 tably embodied in Cosmology by the doctrine of the movement 
 of the Earth, was confirmed by the conceptions of Biology 
 grouping the whole series of studies on Anatomy and Zoology. 
 At the same time, the growing importance of the historical 
 point of view prepared the way also for the coming and decisive 
 transformation in Social speculation. 
 
 Henceforth all these conditions, intellectual as well as 
 moralj are sufficiently fulfilled. They are the resulc of a special 
 work of preparation, the course of which will be carefully ex- 
 amined in the next volume, and need not be treated in this. 
 A peace of unexampled duration (1852) has thoroughly estab- 
 lished the spontaneous extinction of the principle of War, and 
 the manifest tendency of modern nations to form ultimately one 
 vast family; the object of whose practical activity is to culti- 
 vate the earth, in the constant service of Humanity. From the 
 same scientific movement, which emancipated the intellect of 
 the West, arose a Philosophy, at once comprehensive and bold, 
 which effects the alliance of Order with Progress ; and which 
 combines the futm-e and the past by substituting ever the 
 Eelative for the Absolute. Its real character is sufficiently 
 apparent from the double power, which enables it to appreciate 
 the Middle Age, better than the most systematic reactionist, 
 whilst it dispenses with Theology more completely than the 
 boldest revolutionist. 
 
 Thus, by the spontaneous cooperation of the two move- 
 ments, the speculative and the active, the feelings and the 
 thoughts of all in the West are steadily converging towards the 
 true Eeligion. The great work of preparation is at length 
 complete ; it is the only termination for unparalleled anarchy. 
 Theology, as well as War, the ruling powers of the early educa- 
 tion of mankind, have disappeared for ever from the more
 
 Chap. I.] GENERAL THEORY OF RELIGION. 117 
 
 advanced portion of the race. The Affections and the Convic- 
 tions have been combined in one general harmony ; and both 
 together point towards Humanity as their object. And thus 
 the intelligence is directed, and the activity is ennobled, by 
 both being subject to the influence of F'eeling. Since the time 
 of the primitive Fetichism, which, whilst it prepared every- 
 thing, established nothing in human life, no system has at- 
 tempted to deal with the entire sphere of our existence save 
 that of the early Theocracies ; and there it founded a harmony, 
 which soon became hostile to development. Between this Pro- 
 visional system and the final system of Sociocracy, the past 
 history of mankind really presents only the natural succession 
 of three necessary phases of transition — three partial evolutions, 
 mental, practical, and moral, respectively imder the influence 
 of the three forms of Theology. The Polytheism of Grreece, 
 the Polytheism of Rome, and Catholicism, which might be 
 called the Polytheism of the Middle Age, adequately fulfilled 
 these three indispensable tasks of education, though each be- 
 stowed on its own sphere a cultivation far too exclusive. It is 
 reserved for the Positive Eeligion to establish a conclusive 
 harmony between them, one at once spontaneous and systematic. 
 Based on an unassailable Doctrine, and furnished with a com- 
 plete system of Worship, it establishes an organisation in which 
 the intelligence, the activity,, and the feeling will receive a far 
 greater development than under the partial systems, inter- 
 mediate between Theocracy and Sociocracy. 
 
 The Apostles of Humanity become therefore the real sue- positivism 
 cessors, at once of the Grreek thinkers, the Roman chiefs, and its^^aûthe 
 the great men of the Middle Age. Conservatives as much as pha'esof 
 reformers, they accept all that the earlier methods contained in ciety!" ""^ 
 their programmes, and unite their various designs. For the 
 temporary means then used, however, they substitute the defi- 
 nitive modes, which are best adapted to man's nature, under 
 the constant guidance of a true conception of its wants. In 
 particular they feel a profound veneration for the Middle Age, 
 for its admirable attempt to institvite the normal condition of 
 man, the wise, though premature, separation between the moral 
 power and the political authority. Their sense of gratitude is 
 naturally carried on also to that pure Theocracy, the source of 
 all social construction, and from which, intellectually speaking, 
 Sociocracy differs only in its systematic knowledge of human
 
 118 SYSTEM OF POSITIVE POLITY. SOCIAL STATICS. 
 
 nature, in place of the early empirical conceptions. But the 
 attitude which the Eelative Eeligion assumes towards the 
 Absolute Religion, which prepared the way for it, is seen to 
 most advantage in the thorough respect it manifests for Feti- 
 chism. Positivism will always gladly admit, that it has 
 adopted from î^etichism the subjective method of thought, the 
 only possible source of mental unity. Positivism does no more 
 than transform into a wisely relative character, the purely abso- 
 lute character, which the subjective method retained so long as 
 it searched for causes, instead of laws. The entire progress in 
 speculation hitherto made by man consists in fact, on the one 
 hand, in the proof of the impossibility of any Objective system 
 of unity, and on the other hand, in the creation, out of the 
 labours which this method promoted, of the scientific basis of 
 a truer Subjective unity. If Positivism only differs intellec- 
 tually from Fetichi&m, in ceasing to confound activity and life, 
 the moral affinity between these two extreme terms of human 
 civilisation is still more complete and direct. Each, in its 
 manner consecrates the universal supremacy of Feeling ; and 
 they are only distinguished morally, in that Positivism substi- 
 tutes the adoration of products for that of materials. 
 The bistory This picture of the intellectual and the social results of the 
 
 is in fact past shows US iu full the natural superiority of the Positive Ee- 
 
 i lu- history f . , XT , • 
 
 of Man. ligion, as Well as its opportuneness m the present. JNothing 
 can better exhibit the reality, as well as the maturity, of the 
 Great Being, so much as this complete sympathy between the 
 most systematic and thç most spontaneous of its various organs. 
 The entire agreement between them solves the chief difficulty 
 in theory, which consists in the explanation of the past, so as to 
 deduce from it the future, and thus henceforward to build up 
 our true Providence. At the same time our moral preparation 
 is likewise ended, since the continuity of man in ages completes 
 ■ the solidarity of man in races; and nothing now remains to 
 check the natural ascendancy of the social feeling. It is in 
 order thoroughly to establish conviction of these two ideas, that 
 this long chapter has been devoted to the historical estimate of 
 the civilisation of man, particularly as regards the phase the 
 best adapted to characterise its nature and its tendency. The 
 direct study of the positive theory of unity needed as its com- 
 plement, a short study of the necessary preparation until it 
 ended in that of its systematic establishment. Without really
 
 Chap. I.] GENEE AL THEOKY OF EELIGION. 119 
 
 anticipating my third volume, this general sketch will much 
 facilitate the historical examination of the movement, of which 
 I have indicated the course and the spirit. Since Eeligion 
 embraces the whole of our existence, the history of Eeligion 
 should resume the entire history of human development. The 
 Past, as a whole, may be summed up as a course of preparation 
 for the Eelative and Altruist Synthesis, by means of that Abso- 
 lute and Egoist Synthesis, which alone could make its way at- 
 the first. 
 
 This historical theory supplements the doctrinal part of my 
 subject ; and I have now at sufficient length explained the 
 general Theory of Eeligion ; one which the rest of this treatise 
 will be devoted to confirm and develop. According to the 
 plan stated at the opening of the volume, I have now to proceed 
 to analyse statically each of the essential parts of human life, 
 by the constant direction afforded in this, the fundamental 
 chapter of the volume.
 
 120 SYSTEM OF POSITIVE POLITY. SOCIAL STATICS, 
 
 Rnmmary of 
 
 preceding 
 
 <;haptPr. 
 
 Htndy of se- 
 parate social 
 elements. 
 
 CHAPTER II. 
 
 SOCIOLOGICAL INQUIRT INTO THE PROBLEM OF HUMAN LIFE ; (aND 
 THEREIN,) THE POSITIVE THEORY OF MATERIAL PROPERTY. 
 
 The preceding chapter as a whole showed the Unity of man to 
 rest upon a constant alliance between Belief and Affection, in 
 order to regulate Activity. Religion, by means of its source in 
 Affection, establishes and maintains harmony within us ; whilst, 
 by its foundation of Reason, it completes and strengthens that 
 harmony, making all subordinate to the world without us. 
 These two fundamental conditions are necessarily combined in 
 one in the final Synthesis, which refers botli of them alike to 
 the Great Being, who is the natiu-al centre of man's entire life. 
 By thus constructing the Positive Theory of Religion, I 
 have adequately reduced to system the most general conception 
 of the Order of human society. On this its proper basis we 
 must now treat directly of Social Statics — that is the applica- 
 tion of these general notions to the two modes of our existence, 
 domestic and political. The preceding chapter, being devoted 
 to the elementary laws of the entire liarmony of man, it would 
 not have been proper there to treat explicitly of these separate 
 constituent parts. We now however require a less abstract 
 treatment, and must show the general Theory of Religion as 
 applied distinctly to the family life, so as ultimately to extend 
 it to the life of society. 
 
 These two forms of human life, the domestic and the politi- 
 vate'lifemây cal, are it is truo strictly inseparable. Not only is the Family 
 separately, at ouce the source and the unit of Society ; but, by a reaction 
 less obvious though not less natural, domestic life is profoundly 
 modified, and its growth is affected, by political life. Thus in 
 the Dynamics of Sociology these two must never be separated, 
 in order to bring out their necessary connection. It is quite 
 otherwise in Social Statics ; where, the subject being the gene- 
 ral conditions, not the gradual progress, of human life, the 
 
 Tn Social 
 Statics pri
 
 Chap. II.] THE PEOBLEM OF HUMAN LIFE. 121 
 
 simpler cases must be considerçd before the more complex. 
 The type of the ultimate condition of Humanity, contained in 
 the latter portion of the preceding chapter and in the whole 
 of the Greneral View, will have prepared the reader to regard 
 as its chief feature, the growing identification of private with 
 public life. But, for this very reason, the social laws of true 
 Eeligion will be best perceived in the domestic life ; for it is, 
 in truth, the universal perfection of the latter which is the 
 grand aim of all political existence. 
 
 At first siffht it miffht appear, that the two did not admit The same 
 
 ° oil' ^ ^ religious 
 
 of any common reliofious principle. Domestic unity seemS to theory ap- 
 
 '' o r 1 J ^ ^ plies to both. 
 
 rest entirely on Affection ; Conviction is regarded as indispens- 
 able only to political imity. Further reflection, however, re- 
 duces this necessary contrast to a difference simply of the 
 degree which each of the two kinds of life allows to conditions 
 that are both equally indispensable. It is th'e nature of the 
 affections to become weaker, as their sphere is widened ; whilst, 
 by a natural compensation, the influence of the intellect is in- 
 creased by the same ratio. This is why domestic union demands 
 more affection, and political union more conviction. Still, the 
 former can no more dispense -with a certain community of 
 opinion, than the latter with an adequate agreement of senti- 
 ments. Times of anarchy, whether moral or mental, show only 
 too clearly this twofold necessity. In our days especially, the 
 deep shocks which family life throughout the West has more 
 and more to suffer, are much aggravated by difference in 
 opinion ; though it is true their chief source is in the relaxa- 
 tion of the bonds of affection. Conversely, the want of common 
 affection is alone sufficient to give rise to grave and constant 
 discord in the midst of political associations ; even where there 
 is a thorough conformity of opinions, based on a real agreement 
 of purpose. Hence, the principle of Religion is in all cases the 
 same ; it varies only according to the degree, in which each 
 essential element that composes it is separately developed. 
 
 This and the two succeeding chapters will therefore treat of Arrange- 
 the application of this positive theory to the Family; the re- terl/thiT 
 mainder of the volume will be occupied with the direct con- '^*'"™°" 
 sideration of Society. But, before studying the domestic 
 existence, Sociology must solve that which it explains the great 
 Problem of human Life. This will be the special object of the 
 present chapter.
 
 rial wants 
 
 122 SYSTEM OF POSITIVE POLITY. SOCIAL STATICS. 
 
 Problem of 111 the preceding volume the Positive Theory of human 
 
 ]>cfonw" " nature was based on the conceptions of Biology as a whole. 
 chapter. ^.^^^ ^j^.^^ problem of human life was thus shown to be the sub- 
 ordination of Egoism to Altruism, the relations of which have 
 been exactly defined in the cerebral diagram (vol. i. p. 594). 
 The whole of Social Science consists therefore in duly working 
 out this problem ; the essential principle being, the reaction of 
 collective over individual life. This chapter is mainly intended 
 to illustrate this relation in the whole extent of its conse- 
 quences. 
 Hypothesis Let US, as a method of examination, suppose an imaginary 
 
 WITHOUT case, in which human nature should be free to develop its 
 Activity:- emotional and intellectual force, without being compelled to 
 case of exist- make use of the powers of action. The actual preponderance 
 from nfate- of the latter order of cerebral functions is solely due to our 
 material necessities. We can therefore conceive all necessity 
 temporarily removed, where the situation was very favourable 
 to supjilyiug them, without supposing man to be free from the 
 wants of his vegetative nature. It would be enough that the 
 solid aliment was procured with as little effort as is the material 
 of our liquid, or gaseous sustenance. In climates where the 
 other physical wants are not great, certain instances of peculiar 
 fertility closely approach the case supposed. It exists still 
 more distinctly amongst the privileged classes ; where an arti- 
 ficial situation frees them almost entirely from anxiety re- 
 specting these lower wants of our nature. Such would be, in 
 the Final System, the natural condition of every one during 
 the age of education. In this period, Humanity would under- 
 take entirely to provide for its future servants, in order to 
 promote their moral and mental training without obstacle. 
 These two exceptional cases, the former a rare but permanent 
 type, the latter common though destined to disappear, serve to 
 show that the hypothesis in question has sufficient abstract 
 reality to admit of special analysis ; and without such a study, 
 the social tendencies of feeling and intelligence would remain 
 indistinct. Besides its utility in theory, the treatment of a 
 hypothetical case will have considerable practical purpose, if it 
 serves to exhibit the moral type proper for such situations. 
 When poetry is regenerated, and has succeeded in duly ideal- 
 ising for all a natural existence free from all material necessities, 
 it will furnish us with the true model of human conduct, the
 
 Chap. II.] THE PKOBLEM OF HUMAN LIFE. 123 
 
 type towards which all, even the least prepared to attain it, 
 ought constantly to tend. It will suffice here to use the hypo- 
 thesis proposed simply for the purpose of ascertaining the true 
 influence possessed by the active powers over human life ; and 
 we shall infer what this is, in tracing the modifications that 
 the original and abstract type will undergo, under the pressure 
 of material necessities. 
 
 In the case assumed, the great Problem of human Life puysicai 
 would be spontaneously solved, by the natm*al predilection, mov^r' 
 which would be felt for the unselfish system of existence, wouîdbe 
 Although the personal instincts greatly predominate in the "'"^^'■'^*'' 
 constitution of the brain, the paramount place they hold is 
 chiefly due to the constant stimulus of physical wants. Were 
 this removed, they would be easily restrained by forces arising 
 from the varied contact of society. The natural course of 
 human relations would dispose us all to cultivate the only 
 instincts, which admit of a perfectly universal and almost 
 boundless expansion. We should then find out that character- 
 istic quality of the sympathetic feelings, that a great and con- 
 tinuous exercise of them would make up for their natural 
 inferiority of force. The peculiar charm which they possess 
 would soon place them above the selfish feelings, which, 
 although more largely developed in the organ, would be neutral- 
 ised by their habitual inertia. We can even conceive that, on 
 the biological principles of inheritance, a few generations would 
 succeed in modifying the cerebral organisation itself in a society 
 so constituted, the volume of the organs of feeling becoming 
 augmented or diminished by continual exercise or disuse. 
 
 We may now consider what would become of our intellectual intellectual 
 life. We can see at once that practical speculations would be be^concèn- 
 little cultivated, since they are chiefly due to our corporal *''^*^'''^'"^'^* 
 wants. With this, true scientific training would lose its chief 
 purpose, which is to direct industrial activity. The speculative 
 Instincts, which impel us to seek for the explanation of pheno- 
 mena, are naturally much too weak to produce really sustained 
 efforts. In a situation, where the environment gave them no 
 strong practical impulse, either personal or social, they would 
 soon weary of futile exertion, and would do little more than 
 sketch out a few easy conceptions from the simplest analogies 
 in nature. The human intelligence would then be free to 
 follow its natural bent for artistic invention, a pursuit far more
 
 124 SYSTEM OF POSITIVE POLITY. SOCIAL STATICS. 
 
 Industry 
 would con- 
 sist in per- 
 fecting the 
 means of Ex- 
 pression. 
 
 congenial to its nature than scientific, or even constructive 
 labour. The work of conception would be made distinctly 
 subordinate to that of expression, the natural preponderance of 
 which shows itself in so many ways, and results from its rela- 
 tion to man's social spirit. Practically the main result of this 
 apparent inversion of our actual condition would be to make 
 the feelings the great object of the use of language, which now 
 is devoted chiefly to express the thoughts called out by the 
 external necessities around us, as these need to be modified by 
 our collective activity. Every strong emotion awakens in us a 
 desire to express it ; and all experience shows us, how the very 
 expressing it reacts on the feeling. This reaction of expression 
 is felt, even where the existence is one of solitude ; but it is 
 much increased when language is carried out to its real purpose, 
 that of interchange of ideas. Now this gratification belongs 
 chiefly to the instincts of sympathy, for no others can be ade- 
 quately communicated, or shared by expression. It is owing to 
 this fortunate concurrence of qualities that Art really predomi- 
 nates both over Science and Industry, ever tending as it does 
 to overcome the obstacles suggested by reason, in the hard 
 necessities of the external world. In the most miserable forms 
 of existence, man exhibits unmistakably this tendency, the 
 moment that he is relieved from the pressure of material want. 
 When the claims of nature have been satisfied, the degraded 
 savage, the poor infant, and even the imhappy prisoner, like all 
 sociable beings, turn their whole efiforts to the direct expres- 
 sion of their better emotions. The gratification which this 
 expression produces increases with the spliere of the sympathies 
 engaged. Where these accumulated sympathies are successive 
 in time, they augment the pleasure more even than where they 
 are coexistent together. Hence the incomparable charm in- 
 spired by the great poems of antiquity, the undoubted beauty 
 of which is inseparably connected in our minds with the con- 
 tinued admiration they have awakened in so many successive 
 generations. 
 
 To complete the hypothesis, we have to consider the form 
 of activity in the case supposed. As our practical existence re- 
 lates chiefly to our material wants, we can conceive how, in 
 such a society, its intensity and even its character would be 
 essentially modified. But the activity of man would not be 
 utterly extinguished by a condition, which is not found to
 
 Chap. II.] THE PKOBLEM OF HUJVIAN LIFE. 125 
 
 affect so completely the maDy animals, that our providence 
 artificially protects from these necessities. According to the 
 first law of animal life, the active region of the brain, still 
 more than the speculative region, tends continually to a direct 
 exercise, quite apart from any external object. The only con- 
 sequence is that its exercise becomes artistic, instead of being 
 technical, without ceasing to be subordinate to the impulse of the 
 affections. These do not, it is true, originate actions, properly 
 so called, but merely manifestations ; yet the same movements 
 are needed for expression as for action. In a word, actions 
 become games, which are not mere preparations for active life, 
 but simple modes of exercise and expansion. This transforma- 
 tion would become particularly obvious in the case of the 
 activity of the social body ; which, being no longer absorbed 
 by material undertakings, would give itself up to festivals, 
 whereby to express and develop the common affections of the 
 society. The artistic character would predominate in practical, 
 as well as in speculative, life. We thus feel how much better 
 Art is adapted to our nature than Science, or even Industry ; for 
 it has a more direct and purer relation to the emotions, which 
 animate our lives. We should then have no Industry, save 
 that of perfecting our special modes of Expression ; and our 
 only Science would be the ' Gay Science^ so artlessly preferred 
 to any other in the knightly times of old. 
 
 An individual existence such as this would be attended by collective- 
 
 . . , , . ,..,' action uoulii 
 
 a similar collective existence, whether domestic or political; takethetonu 
 
 1 ■ 111 ■ 1-1 il- • L r c-f 1 11*^^ national 
 
 and it would be one, m which the instincts oi Sympathy would Fesiivais. 
 gain an easy ascendancy. This would be marked by a more 
 complete development of the family, and a less complete activity 
 of the social life. The latter, indeed, is mainly stimulated to 
 its intensity by the ever increasing need of the cooperation, 
 requisite to meet our external necessities. But the immediate 
 charm of the emotions of Sympathy becomes ever deeper, as 
 the sphere of their action becomes more close. The highest of 
 the benevolent instincts, simple Benevolence, though it be the 
 least energetic of all, would still continue to inspire us directly 
 with universal affection. At the same time, for want of any 
 real common activity, it would be ordinarily engaged in com- 
 mimicating the domestic emotions ; and these would find no 
 antagonism springing up to mar their free expansion. In a 
 word, social life, having no decided practical end, would, like
 
 126 SYSTEM OF POSITIVE POLITY. SOCIAL STATICS. 
 
 personal life, assume a character essentially esthetic. But this 
 artistic character of life would become more pure and more 
 fixed, and would thus supply us with enjoyment, hard for us 
 even to imagine, and which by its unfailing sweetness would 
 unite profoundly in one the various families able to share in it 
 duly. The influence exercised of old amongst the different 
 Greek tribes by tlie national Festivals, apart from any active 
 bond of union, may serve to give us but a feeble notion of what 
 these associations will grow to be. 
 KovMnment ^^ ^^^ couditiou we have supposed, classification of rank, 
 
 thehlfrti^st" based on personal merit, would at once supplant that which 
 importance, ^j-ises from material superiority, which is a mere consequence of 
 our physical necessities. Again the natural order which sets 
 moral, above physical, and even intellectual, excellence would 
 be better recognised, and less disputed. Grovernment there 
 would be far more spiritual than temporal. We may even 
 assume, that the active and speculative sex would place itself 
 in voluntary subordination to the affectionate sex, so soon as 
 the excellence of woman had been abundantly manifested by a 
 situation, where women had the freest scope for developing 
 their nature. The sweet reign of woman over life would be 
 established all the easier, from the fact, that it would be con- 
 firmed by intellectual preeminence. For the chief intellectual 
 efforts of such a race would be in the direction of Art ; thus it 
 would harmonise more often with those emotions, which women 
 most value, and express most happily. 
 ^ouwTedi- '^^^ successive phases, which such a society would assume, 
 
 FeucM^to would exhibit a considerable modification of the law of the 
 Positivism, three states. In particular, the intermediate stage would dis- 
 appear almost entirely. It would be impossible to dispense 
 with the simplest phase, that of Fetich ism ; nay, this would be 
 ever found in a purer form, and would continue longer, for 
 there would be no material activity to interrupt the natural 
 preponderance of Feeling. Still, I have no doubt whatever 
 that the final result, in Positivism, would be made in such a 
 world more rapid and more easy. There is nothing inconsis- 
 tent in this, if we reflect, that Theologism is properly, only a 
 long transition, first Polytheistic then Monotheistic, from 
 Fetichism to Positivism. I have already remarked, that such 
 an intermediate state is especially required by social conditions, 
 which, in the case supposed, would cease to be influential.
 
 Chap. II.] THE PEOBLEM OF HUJIAN LIFE. 127 
 
 Under the intellectual aspect alone, which would then be most 
 important, Positivism could, as I have shown, succeed Feti- 
 chism directly, where the population was suitably prepared for 
 a systematic modification. Now this would be the same, in 
 that spontaneous evolution, which I have assumed for the case 
 supposed. The simple belief, that Matter possesses a Will, 
 would be prolonged by a situation, which did not stimulate the 
 scientific spirit. On the other hand it would favour the pas- 
 sage to the notion of natural Laws, without that of Gods and 
 Entities being seriously interposed. Although the intelligence 
 would have lost the stimulus of those practical necessities, 
 which have so greatly seconded the rise of the Positive spirit, 
 its exercise alone would lead the mind ultimately to separate 
 the Activity, natural to matter, from Vitality properly so 
 called. And at bottom there is no difference in theory but 
 this between Fetichism and Positivism, which would thus 
 directly succeed to it. In the temporal sphere the reasoning 
 would coincide with that for the spiritual sphere ; for although 
 the Industrial life would not be very much developed, the 
 Military existence, which precedes it, would lose all its intense 
 and permanent stimulus, in the absence of any material want. 
 As there would thus be no habitual conflict of importance to 
 disturb the free expansion of the sympathies, they would soon 
 extend from the Family to Humanity, without being long 
 arrested by Patriotism, the chief sphere of Theologism. This 
 earlier development of the highest feeling would favour the 
 similar concentration of the intellect, and directly tend to its 
 cultivation. 
 
 The hypothesis assumed brings us therefore to the general The hypo- 
 conclusion, that the continued suppression of our material gestsVnfn- 
 necessities would result in a more simple and more perfect type type! " 
 of humanity, and render its development more free and speedy. 
 There is thus both a theoretical and a practical utility in this 
 fiction ; inasmuch as it brings out the essential quality of every 
 animal nature, the constant subordination of the Activity and 
 the Intelligence to Feeling. We may thus correct many 
 dangerous illusions and many erroneous tendencies, which lead 
 us so oft^n to mistake the means for the end. 
 
 Before closingf the inquiry into the case assumed, it must Butiswhoiiy 
 be pointed out that it is necessarily an ideal one ; it can be actually 
 
 •"■ 11- found any- 
 
 supported only by theory, and cannot be tested m practice, wheiv.
 
 128 
 
 SYSTEM OF POSITIVE POLITY. SOCIAL STATICS. 
 
 Subjective, 
 and' nlti- 
 niatcly Ob- 
 jecti^e, Life 
 in Positivism 
 will realise 
 it. 
 
 Character 
 of Persona- 
 lity incident 
 to practical 
 life. 
 
 l''or, our 
 practical 
 wants are 
 personal. 
 
 The two actual cases, which were at first alluded to as the nearest 
 approach to our hypothesis, are yet too distinct, to enable us to 
 estimate the conditions by themselves. For both the rich and 
 the young are only relieved from the chief physical necessities 
 by the special protection of society ; which itself is paramount 
 over them, and which with its imperious wants reacts greatly 
 on their exceptional case. At the same time we must not for- 
 get, how completely this sociological fiction accords with the 
 conceptions of the poets as to the natural rise of civilisation. 
 In fact, the Fetichist populations, where the conditions of life 
 are very favourable, necessarily furnish the best concrete ap- 
 proximation of this abstract type. Still, the constant modifi- 
 cation imposed on such a type even there, from practical 
 necessities, makes it a very imperfect and occasional mode of 
 verification ; one which may assist the theoretic study, but can 
 in no way supersede it. 
 
 The Subjective Life, expanded and regulated by Positivism, 
 will best realise this fundamental type of Humanity; for the 
 conditions essential to it would be obtained, so soon as the 
 physical world passes away of itself, and the moral world is 
 brought out into full freedom. In the last volume of this 
 treatise I shall explain in detail this important development, 
 which ultimately will become the chief privilege of true Ee- 
 ligion. But the same type would also belong to the Objective 
 Life, the tendency of which is to approach gradually, by indirect 
 and then direct steps, towards the Subjective Life. Such will 
 form the conclusion peculiar to this chapter as a whole ; which 
 will now deal with actual existence, the better to estimate the 
 necessary influence of the Activity which controls it. 
 
 We must first recognise the character of Personality, which 
 is due to this predominance of practical life, the consequence 
 of our human organisation. Our recent inquiry assists us in 
 determining that transformation of the sympathies, which is 
 artificially induced by the progress of civilisation. Thus only 
 shall we see that the great triumph of Humanity consists in 
 this, that its highest state of perfection, even in morality, is a 
 j'esult of that same external Fatality, which seems at first to 
 condemn us to the coarsest egoism. 
 
 As the irresistible wants of nature, for which our activity 
 must constantly provide, are personal, our practical life in the 
 first instance can be no other than personal also. Its influence
 
 And so, react 
 
 hand, im- 
 proves the 
 nature. 
 
 Chap. II.] THE PEOBLEM OF HUMAN LIFE. 129 
 
 is indeed at once positive and negative, exciting the selfish, 
 whilst it rej)resses the sympathetic instincts. Beside that the 
 benevolent tendencies are not adapted to any such end, so lono- 
 as it is individual, they are, moreover, naturally not sufficiently 
 energetic to supply the requisite stimulus. 
 
 The same remark applies to the intellectual efforts which 
 are required in order to act upon matter. They absorb the onlhe'intef- 
 mind, and distract it from the sympathetic emotions; and ^°''*" 
 they stimulate the personal instincts by fostering the sense of 
 individual importance. Thus the activity, imposed on ns by 
 our physical wants, has a corrupting influence in the first place 
 directly over the heart, and indirectly over the intellect. 
 
 This fatal influence, however, is only dominant, so long as collective 
 the practical life is strictly individual, which in unfavourable the'^tha-"'^ 
 conditions it may long continue to be. The moment that life 
 assumes a social character, though it be only the life of the 
 family, the habit of cooperation, simultaneous or successive, 
 begins gradually to transform into a social mode the originally 
 selfish character of labour. 
 
 This all-important change, the starting-point of our true positive 
 Progress, can only be accounted for by two correlative laws capita^-"^ 
 respecting our material existence, to which attention has not 
 yet been drawn. Properly amalgamated, they form the Posi- 
 tive theory of accumulation ; without which all such proo'ress 
 from selfish to unselfish toil would be impossible. Accordingly, 
 the admirable native instinct, which everywhere guides tlie 
 institution bf language, gives the name of capital to every per- 
 manent aggregate of material products ; and thus indicates its 
 fundamental importance to the sum of human existence. 
 
 Of these two economic laws, one may be called subjective. The two es- 
 the other objective; for the former concerns Man; the latter nômferaws. 
 concerns the World without. They consist of these two truths : 
 first, each individual can produce more than he consumes ; 
 secondly, products can be preserved for a longer time, than is 
 necessary to reproduce them. It is clear that this quality 
 belongs only to physical products. For, since intellectual 
 productions are not consumed by being used, but only by 
 our own indifference, the same difficulties do not meet their 
 <3ontinued accumulation. Accordingly, the wealth of the in- 
 tellect is created sooner than any other ; and it serves as the 
 
 VOL. II. K
 
 130 SYSTEM OF POSITIVE POLITY. SOCIAL STATICS. 
 
 starting-point for all, altliougli all soon react mutually on each 
 other. 
 Disputed by This elementary position is so far from being recognisedy 
 
 JhysTcar that although this, the first of economic truths, may be said ta 
 *"'^°°^' prove itself, it has been frequently denied by the metaphysical 
 
 spirit of modem times. It has been extravagantly argued, that 
 every generation of man necessarily consumes all that it pro- 
 duces, in forgetfulness of the fact, that the material progress of 
 the species would be utterly impossible upon this preposterous 
 assumption. 
 First law: This Metaphysical misconception will serve, by contrast 
 
 dîfces^mo're with the Positivc law, to show its reality and importance. But 
 su^es.^ ^°^' it can be proved directly, even as regards the first attempts of 
 labour. With many species of animals, whose efforts are con- 
 • fined to the collection and preservation of useful substances, 
 where no labour is bestowed on any preparation, the power to 
 accumulate, beyond the personal necessity of the individual, 
 and even of the family, is undeniable, and that, however small 
 the activity of the animal. With us, whose labour consists in 
 a greater or less adaptation of the substance, the conditions of 
 manufactiu:e often diminish the amount of accumulation, 
 although the results of our labour are rendered more valuable 
 and more lasting. Still, even in that case, we may see, down 
 to the rudest savages, that each head of a family can produce 
 far more than what is needed for his own subsistence and that 
 of those who belong to him. The real amount of the excess 
 has never been fairly examined, or the number of the families 
 which one labourer can ordinarily maintain. AVe ought, however, 
 to ascertain this natural proportion, and the statical and even 
 dynamical laws of its variation, in order to determine the 
 normal proportion of the agricultural, to the rest of the active 
 part of society. This question, however simple, has been con- 
 sidered only by a class of mind, which obscures all questions 
 that it touches ; and this accounts for the indistinctness in 
 which the subject is involved. We may, however, assume as 
 an average, that, under all conditions which are not very un- 
 favourable, the labour of every agricultural family can support 
 at least one other, as numerous as itself, if not two or three. 
 This is however the only instance, in which the first economic 
 law is open to dispute ; since the production of food is that 
 industry, where the excess capable of accumidation, is naturally
 
 Chap. II.] THE PKOBLEM OF HUMAN LIFE. 131 
 
 less abundant than in the other branches of labour. In all the 
 mechanical and chemical arts, relating to shelter and clothing, 
 each worker can easily supply the real, and even the artificial, 
 wants of many other individuals. I shall elsewhere show, as 
 one of the essential bases of the industrial hierarchy, the law, 
 that human industry is concentrated, in proportion as its object 
 is elevated under a higher training. It is, however, sufficient 
 here to recognise generally the reality of our first economic 
 law. It is the sole foundation of our capacity really to live, 
 not merely for self, but for others, be what it may the true 
 motive of the exertion to labour. 
 
 The second material condition of social life ob\dously pre- second law : 
 supiJoses the first, though it by no means follows from it. Its be°presCTTCd 
 trutli is less liable to be denied by sophistical reasoners, since period re- 
 it concerns the external world, the earliest field of all positive place them.^' 
 notions. It would not be difficult to imagine a condition of 
 the earth's system, which would expose all our productions to 
 destruction in less time than would be needed to replace them. 
 If we admit this hypothesis for a moment, we can see that all 
 civilisation becomes at once impossible. But the most un- 
 favourable physical circumstances, to which we are exposed, 
 are far removed from any so terrible a fatality, even as regards 
 those agricultural productions which are the least capable of 
 being preserved. The moist heat of the forests of Guiana, 
 where meat becomes putrid in a few hours, may be overcome 
 by our remedial devices, so far as to render these pestilential 
 districts actually habitable, before they have been rendered 
 healthy by human skill. In most circumstances a few simple 
 precautions, soon discovered by the lowest savages, suffice for 
 the preservation of nearly all articles of food, as the case of 
 besieged cities has often proved for cereal provisions. This 
 second economic law becomes, like the former, more distinct, 
 as industry becomes more elevated in design, and more concen- 
 trated in execution. In the arts relating to housing, the law 
 may be verified by historic examples, and the same is often the 
 case in the arts concerning clothing. 
 
 Having ascertained these two elementary conditions of The two laws 
 labour, we shall see, that by their joint operation the accumu- Se^L^u- 
 lation of temporal wealth is possible. Even were the excess capiur °^ 
 produced much less, and capable of preservation for a much 
 shorter period, than ordinary instances would show, still, the 
 
 K 2
 
 132 SYSTEM OF POSITIVE POLITY. SOCIAL STATICS. 
 
 Theory of 
 transmission 
 of Capital. 
 
 Origin of 
 Wealth. 
 
 Transmis- 
 sion of 
 Wealth. 
 
 fact, that this surplus exists and can be maintained beyond the 
 time requisite for reproduction, makes the formation of material 
 commodities possible. Directly they are formed, they increase 
 with each generation both of the family and the state, especi- 
 ally when the fundamental institution of Money allows us to 
 exchange at will the less dm-able productions, for such as descend 
 to oiu- posterity. 
 
 Such is the first essential basis of all real ci\dlisation. 
 Nature imposes on us an irresistible necessity of a continual 
 activity to maintain material existence. And our highest 
 powers are subordinate to this. Although the constitution of 
 our cerebral natures, To live for others, is undoubtedly the 
 grandest of human attributes, it would be rendered abortive by 
 this indispensable condition of human life, unless we were able 
 to accumulate and then to transmit the materials it finds 
 requisite. Now, any sort of accumulation requires an appro- 
 priation of the consumable products concerned ; certainly col- 
 lectively, and indeed individually. But before we consider the 
 immense social reaction of this institution on the intelligence 
 and the feelings, in proportion as the originally egoist activity 
 was gradually transformed into social activity, we must first 
 deal with the Positive theory of transmission of Capital. For 
 the whole civic value of accumulations, so obtained, is due to 
 the possibility of transmitting the products. 
 
 Actual labour, that is to say, our real and effective action 
 upon the world without, forms necessarily the starting-point 
 whether spontaneous or systematic, of all material riches, public 
 or private. For, before we can make use of tliem, all natural 
 products require some artificial operation, though it be only 
 the collecting them on their soil and transporting them to 
 their destination. But, on the other hand, material riches 
 have no great importance, especially as regards society, except 
 under a concentration superior to any which can result from 
 the mere accumulation of the successive productions of a single 
 labourer. Hence capital is never very largely increased, until 
 by some means of transmission the wealth obtained by several 
 workers is collected in the hands of a single possessor ; who 
 then provides for its proper distribution, after duly seeing to its 
 preservation. 
 
 Our material possessions may change hands either freely or 
 compulsorily. In the former case transmission is either gra-
 
 Chap. IL] THE PKOBLEM OF HUMAN LIFE. 133 
 
 tuitous or interested. In like manner, the second case may be 
 either violent or legal. These are in fact the four modes in 
 which material products may be transmitted. Admitting as 
 these must only of individual use, they require appropriation, 
 ultimately to individuals, as the wants they supply are also 
 individual. Now in every form of civilisation above the lowest, 
 transmission has a greater influence on the formation of useful 
 capital, than direct production ; so that it deserves an equally 
 inviolable respect from society for the natural laws which 
 control it. 
 
 Placed in the order of their dignity and in the inverse order The eco- 
 
 ■^ "^ • r> 11 uomic uses 
 
 of their influence, the four chief modes of transmission form the of Gift in the 
 
 . - Past and in 
 
 following series, which corresponds also with the historic order the Future. 
 of their introduction. They are Gift, Exchange, Inheritance, 
 and Conquest. Of these modes the two middle terms alone 
 are very usual with modern populations, and are the best 
 adapted to the form of industry which prevails amongst them. 
 But the two extremes have had a larger part in the original 
 formation of great capitals. Although the last must finally fall 
 into total disuse, it will never be so with Gift ; notwithstanding 
 that with our industrial selfishness we are wont to overlook its 
 importance as well as its moral beauty. The social value of 
 the concentration of wealth is so unmistakable to all whose 
 minds are not blinded by envy or cupidity, that from the most 
 ancient times instinct led many races to heap wealth on their 
 worthy leaders. When developed and concentrated by religious 
 veneration, this eminently social tendency became in the old 
 Theocracies the great source of the immense fortunes which 
 we too often ascribe to conquest. Amongst the Polytheists of 
 Oceania many tribes show us admirable instances of the real 
 power which this institution may exert. When reduced by 
 Positivism to a system, it will supply the final society, as I shall 
 ultimately show, witli one of the best temporal supports of the 
 action of the spiritual power, so as to make riches more useful 
 as well as more respected. The most ancient and the most 
 noble of all the modes of transmitting products will do more 
 to effect the reorganisation of industry, than the empty meta- 
 physics of our gross economy can easily conceive. 
 
 Be this as it may, the mode in which products are trans- Mental and 
 
 •^ moral value 
 
 mitted can only affect the rapidity and the permanence of the of wealth. 
 accumulations obtained. Without taking into account any
 
 134 
 
 SYSTEM OF POSITIVE POLITY. SOCIAL STATICS. 
 
 Analysis of 
 Capital. 
 
 special mode of the primitive formation of capital, I shall pro- 
 ceed to consider the great reaction exercised over the whole of 
 human nature, on its personal as well as its social side, merely 
 by the continuous existence of these great reservoirs of power. 
 Supposing them even to result from conquest, stores of food 
 possess a great mental and moral value. To estimate this 
 rightly will do not a little to check the anarchic tendencies to 
 discuss the origin of riches, when the object is to consider their 
 employment. 
 
 I cannot now examine any further the Positive theory of accu- 
 mulations, as arising from tlie natural excess of production over 
 consumption. But every reader, who during the metaphysical 
 period of his life, paid special attention to the pretended science 
 of the economists, will at once see the light which is thrown 
 upon the formation of great capitals, by resolving the process 
 into three successive pliases : Production, Preservation, and 
 Transmission. We learn from this that the last two operations 
 are indispensable to the social result, and thereby deserve equal 
 respect with the first ; though this alone is taken into account 
 in the anarchy of our present habit of thought. Nevertheless 
 whatever may be the importance which succeeding thinkers 
 may give to this idea, I must not forget that it forms but an 
 incident in a great question of Social Statics. To state it 
 alone may serve to show the utter emptiness of all speculations 
 on the material existence of Humanity, when separated from the 
 rest of the conclusions of Social Science. For the theory just 
 sketched is only useful now to define the true normal action of 
 the Activity on Feeling and Intelligence, and consequently its 
 profound influence over the whole social system, at once in its 
 domestic and in its political aspect. 
 
 ^Ye have already seen that, but for the accumulation of 
 products, either simultaneously or successively, the wants of 
 nature would give the whole range of human life a thorough 
 character of Selfishness. It remains to show, how the institution 
 of Capital tends to transform this ; so as ultimately to permit 
 the universal ascendancy of Altruism. 
 
 This grand transformation is due to the fact that each 
 
 of Lato'S"" worker ceases to direct his chief activity to the satisfaction of 
 
 his personal wants, and finds for it some social or at least some 
 
 domestic object. In fact he only creates wealth in order to 
 
 transmit it to others. Now amonQ-st the four natural modes 
 
 Effect of 
 Capital on 
 Egoism. 
 
 Capital is 
 essential to
 
 Chap. II.] THE PROBLEM OF HUMAN LIFE. 135 
 
 of transmitting products, the two latter may be regarded as 
 really included in the two former. For Inheritance is only a 
 modification of Grift, law or custom supplying the place of the 
 formal will of the testator. In the same way, Conquest is essen- 
 tially a form of Exchange, the vanquished yielding his liberty 
 in consideration of life. This relation, it is true, by no means 
 effaces the actual distinction between them ; but it enables us 
 for our pm-pose to regard the transmission of products, as though 
 it were really voluntary. Thus understood, the institution of 
 Capital forms the necessary basis of the Division of Labour ; 
 which, in the dawn of true science, was considered by the in- 
 comparable Aristotle to be the great practical characteristic of 
 social union. In order to allow each worker to devote himself 
 to the exclusive production of one of the various indispensable 
 materials of human life, the other necessary productions must 
 first be independently accumulated; so as to allow the simul- 
 taneous satisfaction of all the personal wants, by means of 
 gift or of exchange. A closer examination, therefore, shows 
 that it is the formation of Capital which is the true source of 
 the great moral and mental results, which the greatest of 
 philosophers attributed to the Distribution of industrial tasks. 
 This indispensable qualification of his theory would be much 
 confirmed by the view which I have advanced, that normally, 
 capital may be analysed into provisions and instruments. Not 
 to interfere with the general and abstract spirit which Social 
 Statics require, it will be better to put aside this important 
 distinction as not applying to the earlier ages of society, where 
 materials are collected rather with a view to support the workers, 
 than as a means of assisting their labours. Nevertheless we 
 must from the first remember, that, in any advanced civilisation, 
 each labourer is more dependent on his fellows for the instru- 
 ments he uses, than for the provisions he consumes. 
 
 We thus see how the formation of Capital, as it permits the it causes au 
 
 7 . . labour to be 
 
 natural division oi human labour, leads each industrious citizen for others. 
 to work at his craft in the main for others. A further influence 
 on the character of labour is this, that it must be considered as 
 essentially voluntary ; for compulsory labour can give little 
 permanent result. In truth, even when the labourer ceases to 
 be a slave, it is but rarely that he rises to the abiding sense of 
 his true social rank, and insists for long in looking on his busi- 
 ness as the mere source of personal gain. But this, the earliest
 
 136 SYSTEM OF POSITIVE POLITY. SOCIAL STATICS. 
 
 morality of industry, the result of servitude prolonged by 
 modern anarchy, forms in the general progress of the species 
 only a transitory phase, and even through this the natural state 
 can be distinctly traced. Since eveiy worker does in reality 
 labour for others, this truth must be ultimately recognised, so 
 soon as Positivism has succeeded in establishing in society an 
 exact conception of the real fact. The familiar adoption of this 
 truth will be supported in its influence over the sympathies, by 
 the simultaneous growth of new religious convictions as to the 
 natural existence of the purely benevolent instincts. For a 
 religion which admitted of no really disinterested afifection would 
 naturally confirm the selfish spirit of industry, itself just freed 
 from serfdom, and long developed under an inadequate concen- 
 tration of moveable capital. 
 And that, be- Jn estimating the gTeat influence upon morality of the 
 racterof transformation of labour, due to the accumulation of pro- 
 
 labonr is re- ^ •■• 
 
 coguised. ducts, wc must in Social Statics look on man as if he already 
 possessed the full sense of his real dignity. It will be the province 
 of the Dynamics of Sociology to consider the inevitable obsta- 
 cles which so long retarded the growth of this belief. Its full 
 adoption is reserved for the modern regeneration of society, and 
 it will form one of its chief characteristics. In Statics the ele- 
 ment of time must be abstracted, in dealing with politics as 
 witli mechanics, so as to grasjD more thoroughly the true tendency 
 of each combination, without reference to the period of its com- 
 pletion. The use of this important rule of logic may be here 
 justified by the fact, that changes in tlie methods of industry 
 have led to great spontaneous modifications in the whole cere- 
 bral system of man under all civil, and even all religious, forms 
 of society. To confine the influence of tlie benevolent instincts 
 to the periods, when their existence was recognised in theory, 
 would be no less absurd than to make the laws of gravitation 
 commence at the time of Galileo. Long before it was recognised 
 by real science and sanctioned by true religion, the natural acti- 
 vity of our instincts of sympathy gradually modified our moral 
 natm'e, in proportion as the actual situation became more favour- 
 able to affection. Even during the slavery of antiquity, indus- 
 trial life showed this inherent tendency ; it was much developed 
 under the jDractice of serfdom, and still more largely since by 
 the enfranchisement of the labourer, in spite of the egoistic 
 influences produced by the anarchy of modern life.
 
 Chap. II.] THE PEOBLEM OF HUMAN LIFE. 137 
 
 If the altruistic instincts did not exist in lis, as Tlieoloofv instaticswe 
 
 . . n . 1 lightly as- 
 
 supposes, the mutual services wbicli this activity oi industry sumetheai- 
 
 ■^ -^ " truistic cha- 
 
 calls out, would certainly not be able to create them. Were lacterof 
 this dismal hypothesis a true one, the reciprocal assistance ot 
 man to man would never become gratuitous ; and the only 
 moral influence which this aid would have, would be to develop 
 a constant prudence of self-interest. But the actual constitution 
 of our cerebral system shows that the contrary is true, little recog- 
 nised though it be, and even though the benevolent feelings were 
 less developed naturally than they are. So long as the germs are 
 there, their natural capacity for almost infinite development by 
 social relations necessarily supplies them with continuous life in 
 every situation fit for awakening them, whether that truth be 
 perceived or neglected. Now no stimulus is equal in power to 
 that which results from constant exercise, even though it 
 springs from interested motives in the first instance. The 
 deep moral power of this Tlieological discipline of the Middle 
 Age may be similarly explained, and the obstacles it met are 
 essentially the same. Although the doctrine recognised nothing 
 but boundless egoism, the habit of sacrifice and good works in- 
 voluntarily awakened the sympathies inherent in the human 
 character in Christian or Musulman alike. Another general 
 example, which gives a decisive corroboration to this view, may 
 be seen in the moral influence of military life. The life of war, 
 according to our cerebral system, would appear, more com- 
 pletely than any other form of existence, to be surrendered to 
 the various personal instincts. Nevertheless, since it can only 
 develop by the continual union of those who share it, this 
 single condition is enough to produce admirable instances of 
 devotion; indeed in the infancy of humanity warlike life 
 became very rightly the great practical school of the social 
 virtues. Hence, if both the theological and military systems 
 show how valuable a moral effect may result from good actions 
 suggested by interested motives, may not industrial life have 
 the same quality in even greater degree ? The great and uni- 
 versal obstacle to the fuller development of this quality in indus- 
 try arises at present from the want of system in all peaceful ac- 
 tivity ; so that, as it is too commonly practised, it does not fill 
 the labourer with a sense of his social value. This blot in our 
 ill-regulated social life may it is true much affect the sympa- 
 thetic power of industrial effort, but it can never destroy the
 
 138 
 
 SYSTEM OF POSITIVE POLITY. SOCIAL STATICS. 
 
 Egoism in- 
 stigates con- 
 duct which 
 reacts on tlie 
 sympathies. 
 
 Correspon- 
 dence be- 
 tween social 
 and personal 
 instincts. 
 
 Tlie social 
 instincts 
 iisually re- 
 quire the 
 personal im- 
 pulsion. 
 
 power of moral improvement inherent in a type of existence, in 
 which each of us each day renders undoubted services to each 
 other. When the Final society of humanity shall have reduced 
 labour to regular order, in the same way as the Preliminary 
 society regularly organised conquest, the tendency now latent 
 in labour will develop higher social qualities than ever previously, 
 since the relation between public and private life will be more 
 unalloyed and also more direct. This certainty warrants us in 
 Social Statics in insisting on the influence which will eventually 
 prevail, as being a real though little recognised force ; whilst it 
 will be for Social Dynamics to consider the mode and the period 
 in whicli its actual ascendancy will be felt. 
 
 As in the course of the volume I shall have constantly to 
 rely on the reaction over the sympathies, indirectly caused by 
 conduct originating in self, I will here give the general prin- 
 ciple. It follows directly from the Cerebral Theory laid down 
 at the end of the preceding volume. 
 
 In the first place we must remember the special relation 
 which naturally exists between each of the three social instincts 
 and some one of the seven personal instincts ; so that by its 
 superior energy the latter serves to counteract the original 
 feebleness of the former. The most personal of all our instincts, 
 that of self-preservation, that to which from its ordinary pre- 
 ponderance the generic term cupidity has been specially appro- 
 priated, is frequently able to awaken much attachment, and 
 even veneration ; when experience has shown how valuable even 
 to individual success are social relations. The same tendency 
 equally belongs to the two instincts which aim at perfection, 
 that of destruction or that of construction, which ordinarily 
 second the instinct of preservation. I shall devote the ensuing 
 chapter specially to consider the happy faculty which the sexual 
 instinct has of stimulating each of the three social instincts. 
 The maternal instinct obviously admits, though in a less degree, 
 of the same constant influence. The higher personal instincts, 
 pride and vanity, are not easily reconciled with attachment, 
 and they tend almost to exclude veneration ; but they often do 
 mucli to cultivate goodness towards beings of all kinds who 
 accept of protection. 
 
 The egoistic and the altruistic regions of the brain by means 
 of their mutual relations, strengthened by habit, together direct 
 the ordinary action of man and animals, the higher energy of
 
 Chap. II.] THE TEOBLEM OF HUMAN LIFE. 139 
 
 the former supplying the natural feebleness of the second. The 
 sympathetic instincts are rarely sufficiently strong to produce 
 directly any very decisive action. Thus the motive of nearly 
 every sustained course of activity arises almost invariably from 
 some personal instinct. Even where the object is strictly 
 social, it is impossible wholly to avoid this fatal consequence of 
 our cerebral imperfection. Still the ordinary results are much 
 less vicious than such a necessity might lead us to expect. 
 For, directly the personal instincts have really placed us in a 
 position to follow the social instincts, the irresistible charm of 
 the latter enables them at once to regulate a course of conduct, 
 which they would never have had tl)e strength to originate. 
 In the General View I examined the most distinctive case of 
 this admirable moral reaction in sketching the true theory of 
 the conjugal union. Public life, even in the midst of our 
 modern anarch}^, shows us often the same effect on the sym- 
 pathies, arising in the first instance from pride or vanity. 
 Although political power is almost always acquired under the 
 stimulus of these two personal instincts, usually assisted even 
 by cupidity in its strict sense, it still produces an excellent 
 transformation of the moral nature when it lasts long enough 
 to bring out prominently the social usefulness of the power so 
 obtained. Sociology thus deals with the great Cerebral Pro- 
 blem presented for solution by Biology, and secures the victory 
 of Altruism over Egoism by the indirect assistance even of the 
 most purely personal of the instincts. 
 
 We thus learn that the reaction upon the sympathies which intimately 
 we have just attributed to industrial life, and which is developed caii" mi't the 
 by the agency of capital, maybe reduced to a great natural fuctlon/' 
 law, common to all the higher animals. And so the activity, 
 which our material necessities force upon us, is not so corrupting 
 as its direct tendency would indicate. The happy effect it has 
 over the moral nature forms the chief result of that providence, 
 spontaneous at first and then more and more systematic, which 
 the true Great Being never ceases to exert over om* destinies. 
 Regenerated thus through the agency of earlier accumulations, 
 practical life may form a valuable stimulus to our highest 
 instincts. Affection is tlien capable of a far greater expansion 
 than under the social condition, which at the beginning of the 
 chapter was suggested as an ideal type of humanity. Were 
 mutual affection relieved of every active care, it would soon
 
 140 
 
 SYSTEM OF POSITIVE POLITY. SOCIAL STATICS. 
 
 Material 
 prog:i-ess will 
 be the instru- 
 ment of mo- 
 ral progress. 
 
 Intellectual 
 effect o£ 
 capital. 
 
 Practical 
 ■wants origi- 
 nate real 
 science. 
 
 assume a quietist character not at all favourable to its develop- 
 ment. In our actual condition to love is to wish good, and 
 consequently to do good. Energetic love therefore supposes 
 some wants in another to be satisfied. Provided the satisfaction 
 can be continuously attained, the efforts required to obtain it 
 are more stimulating to the sympathies, than if the conditions 
 were over-favourable. In the imaginary life free from wants 
 which I lately assumed, I rejDresented the expression of the 
 affections as the sole source of the influence on the brain. But 
 the power of expression, even in such a case, must always be 
 far inferior to that of effective action, which moreover is easily 
 combined with free expansion of the feeling. The habitual 
 practice of good deeds will always remain the great instrument 
 for cultivating the benevolent feelings, even though it originate 
 in personal motives. 'So emotional influence can ever produce 
 so strong an influence over the affections. We know how much 
 better expression awakens the feelings, when it makes use of 
 the language which action itself spontaneousl}^ suggests. 
 
 It would be useless to add anything to confirm this theory 
 of labour, for everything in modern existence strengthens it 
 day by day ; and that in spite of the increasing anarchy, under 
 which industrial activity has hitherto developed. We may at 
 once conclude, that when the education of mankind is further 
 advanced, material progress, so far from opposing moral im- 
 provement, will be found to be its great support. 
 
 Tlie same reasoning applies still more to the effect of Capital 
 on intellectual development. 
 
 Were it not for tlie irresistible impulse continually given 
 to them by our physical wants, our highest mental faculties 
 would remain essentially dwarfed. There would be, as I have 
 just shown, no real scope for any but the esthetic powers, 
 which would be directly engaged in the ideal expression of our 
 better sentiments. Instead of efforts to conceive an external 
 world, on which we should not be compelled to act, we should 
 content ourselves with some vague theories, which might serve 
 to satisfy a curiosity, easily contented and almost puerile, and 
 which would be quickly exhausted by any prolonged fatigue. 
 It is in the main for the purpose of modifying the order of 
 nature that we need a knowledge of real laws. Thus the 
 positive spirit, mainly characterised by rational precision, 
 originates in practical conceptions. But this would never have
 
 Chap. II.] THE PKOBLEM OF HUMAN LIFE. 141 
 
 given it in tlie abstract sufficient generality, if the activity of 
 man had always remained quite personal, for want of the re- 
 quisite accumulation of products. It is therefore to the 
 gradual formation of Capital that we owe our real intellectual 
 growth. In the first place, it enables individuals to apply 
 themselves specially to intellectual life, by liberating them 
 from material labour ; in the second place, it gives the intellect 
 a vast object by opening to its collective efforts great and 
 distant results. Where these conditions do not exist, practical 
 life is an obstacle to scientific cultivation ; for it confines our 
 discoveries in nature to the purely empirical laws, which are as 
 incoherent as they are special. Hence the powerful impulse 
 to speculation which is given by our material necessities, is due 
 to the formation of large masses of Capital ; and thus an ac- 
 tivity, which is originally intended to the service of the indi- 
 vidual, is made use of for the species. Capital thus combines 
 the labours of generations ; and with its aid the true philo- 
 sophical spirit gradually constructs that general notion of the 
 order of nature, which, long confined to the first laws of mathe- 
 matics, eventually comprehends all spheres of thought, even 
 that of the moral and social world. But our feeble intelliofence, 
 which is far more esthetic than scientific, would never persevere 
 in so difficult a study, unless some material fatality existed 
 constantly compelling us to modify the economy of the world ; 
 and, in order to foresee its chief results, to know its laws. This 
 it is which makes us at last reject for ever all à priori theories, 
 whether Theological or Metaphysical, as being found illusory 
 and worthless. The great readiness with which they are formed 
 would constantly recommend them to us, did not our practical 
 necessities show us their emptiness, and their utter incapacity 
 to furnish us with real prevision. This is the only way in 
 which the human mind can learn to place its true intellectual 
 power in a complete submission to the order of nature, whilst 
 reserving to our practical skill the duty of improving it to the 
 utmost of our strength. 
 
 Although in appearance we are, in so doing, exclusively And perfect 
 pursuing material progress, we are necessarily tending to the denc^grows 
 true perfection of the intellect, which is to transform our brains man's braïa 
 into a faithful mirror of the world which controls us. Some worid.^' 
 of our modes of scientific prevision, especially in astronomy, 
 realise this high state of perfection, when the abstract elabo-
 
 142 SYSTEM OF POSITIVE POLITY. SOCIAL STATICS. 
 
 ration of calculations within the human brain duly prepared 
 by training, comes to results identical with those of direct 
 observation of the phenomena around us. Such harmony 
 between the subjective and the objective may be easily ex- 
 plained, as a consequence of the natural law, by which we are 
 forced to draw from without the original materials of our mental 
 creations. Tliis admirable combination of fact and thought, as 
 difficult as it is important, becomes certainly one of the chief 
 general results of human wisdom ; nor could it be established 
 imtil after immense preparation stretching over twenty-five 
 centuries, and rising from the simplest to the most complex 
 facts. We tlius obtain order in oiu- conceptions, even in our 
 most spontaneous productions. In fact, the real laws of our 
 moral and mental nature belong essentially to this system of 
 positive sciences, between which they furnish the chief con- 
 necting links. The special study of these forms the natural 
 basis of the highest of the arts, that which concerns our moral 
 perfection, but for which all other progress would be illusory. 
 It stimulates Ncxt, Scientific conceptions, which originate with our 
 Poetry and jj^j^^erial wants, proceed to influence most deeply esthetic ex- 
 pression, itself naturally independent of the order of nature. 
 For a better knowledge of man and of society must much im- 
 prove the sublime art which is employed in bringing out our 
 highest emotions in order to regulate our ruling motives. Thus 
 industrial activity, forced on us by our physical wants, not 
 only compels us to construct the sciences, but also to perfect 
 poetry and morals ; although it seems to turn us from them 
 so long as it is imperfectly cultivated. It is impossible to 
 measure the true share of our material needs in the creation of 
 our esthetic triumphs. Some partial indication of their general 
 influence may be traced in the fact of the imperfection of 
 primitive art in those populations which are most thoroughly 
 exempted from all severe practical labour. 
 Influence of The influence exerted by industrial life over morality can 
 
 inorauty. still Icss bc denied, especially when we consider the scientific 
 development which it involves. Since we cannot usefully 
 modify the secondary laws of the external world except by 
 constant submission to its jDrimary laws, this habit of sub- 
 ordination has, amongst the moderns, given rise to a valuable 
 discipline rising from acts to feelings. We begin by learning 
 first the laws of nature which are the most easily grasped and
 
 Chap. II.] THE PEOBLEM OF HUMAN LIFE. 143 
 
 the least capable of modification ; and we are thus trained to 
 obedience more easily and more emphatically. The habit of 
 submission, the beginning" of moral discipline, rises in cases 
 which are beyond our will, and gradually extends to those 
 which are within it, so soon as its beautiful inflvience over the 
 character is thoroughly felt. 
 
 We thus learn how our material necessities tend gradually Positivism 
 
 *^ '' elevates it as 
 
 to regulate, not merely our activity but our intelligence, and tiicnatmai 
 even our sentiments. Positivism gives a systematic form to 
 this natural subordination of humanity to the world, and ex- 
 hibits it as a part of the great law of the encyclopaedic series 
 of the sciences, by virtue of which the more complex and the 
 nobler order of laws is always governed by the more simple and 
 more material. At the same time, it gives a sanction to this 
 submission as the general groundwork of human improvement, 
 which requires this immutable type to give it regularity and 
 stability. But whilst we offer blessings to the fatality which 
 becomes the chief source of our real greatness, we must refer 
 all the benefits we receive from it to the active providence, 
 first spontaneous and then systematic, by means of which the 
 true Great Being renders more and more salutary a bondage 
 once found so oppressive. This transformation of life, the chief 
 triumph of our species, rests necessarily on the gradual sub- 
 stitution of the social for the personal character in the whole of 
 our practical existence ; the instrument by which it is effected 
 being the steady concentration of Capital. 
 
 I have now explained the fundamental influence exerted by 
 our material activity over our intellectual and our moral 
 nature. I proceed to show its direct operation on society in 
 the aggregate, in its domestic and also its political form. 
 But as this forms the subject of the rest of this volume it need 
 only be summarily treated, so far as it connects with the main 
 theory of this chajoter. 
 
 Our practical necessities would, in almost every case, stifle our Effect of 
 best domestic faculties, if our activity, for want of accumulated domestic" 
 wealth, always retained a personal object. To live for others, 
 which hereafter must become the ruling feature of the largest 
 aggregates of human societ}'-, would not then be found, even in 
 the family ; where age and sex would never attain to their 
 proper influence over life. The oppression of women, the slavery 
 of children, and the desertion of the old, would prevent any
 
 144 
 
 SYSTEM. OF POSITIVE POLITY, SOCIAL STATICS. 
 
 Domestic 
 life leads to 
 ■wider asso- 
 ciations. 
 
 It presents 
 the germs of 
 political 
 toodies. 
 
 influence from the domestic affections extending so as to act for 
 our moral imjjrovement. But material necessities exercise a 
 very different influence, directly previous accumulations relieve 
 the individual from the need of providing exclusively for his 
 sole existence. On the other hand, the obligation of constant 
 labour comes in to strengthen and to develop the domestic 
 affections ; which supplied the first motives to produce more 
 than the individual required. Man thus began to recognise, 
 and to be proud of the duty of supporting woman ; and mar-f 
 riage begins to assume its highest function, the mutual perfect- 
 ing of the sexes. The constant action and reaction of the one 
 spouse upon the other, the principal source of happiness and of 
 morality, remains almost dormant, so long as woman is com- 
 pelled to labour in the field, and cannot adequately exhibit her 
 true nature. At the same time children, being freed from the 
 necessity of providing for themselves, become susceptible of a 
 real education, which fosters the growth of their better feelings. 
 Thus too the old, whom the misery of early states of existence 
 condemns to a terrible destiny, begin to acquire a position of 
 authority and dignity, and can bring their experience to the 
 common service. All the domestic ties, which would be left 
 vague and desultory had we no real physical wants, are mainly 
 consolidated by the obligation of continual labour, provided that 
 there be accumulations of subsistence to enable each relation of 
 life to manifest its natural character. 
 
 Thus in the primary association of the family this influence 
 which arises from our necessities modifies our natural feelings, 
 the true spring of our ordinary conduct. It is in this narrow 
 but close circle of relations alone, that labour in the first in- 
 stance teaches us the duty and the pleasure of living for others. 
 In the larger associations of human society the same paramount 
 influence operates, though in a different manner. It tends 
 however to the same general result, by forming elements for 
 the combination of different families. 
 
 The mere government of the family exhibits, as I shall 
 shortly explain, all the essential germs of the true political 
 association. "We find distinctly the temporal rule in the au- 
 thority of the active head, whose labour maintains the entire 
 family. The spiritual power is represented by the moral in- 
 fluence of women and by the intellectual superiority of the old. 
 At the same time these two elements can only be proj^erly shown
 
 Chap. II.] THE PEOELEM OF HU31AN LIFE. 145 
 
 in general society, in which the various human powers belong 
 not merely to distinct persons, but to different families. 
 
 At the opening of this chapter I showed how, in the absence Direct effect 
 of material necessities, the political association would be com- society.'^ °^ 
 pletely dissolved. I proceed to show directly, how these neces- 
 sities concur in the establishment of the principal forces in 
 society, though only when the formation of capital makes 
 command and obedience at once possible. 
 
 Although individual eminence, be it physical, intellectual, without 
 or still more moral, forms the starting point of all temporal couid'beno 
 authority, superiority becomes permanent and complete only in lies. 
 those families which are capable of supporting others, by means 
 of an adequate accumulation of capital. This material con- 
 dition alone can dispose those who fill a dependent position to a 
 Labit of submission, a feeling which is soon ennobled by venera- 
 tion. At the same time, the ruling families then satisfy their 
 instincts for power, and this is gradually softened by goodness, 
 when protection is duly appreciated on both sides. Then the 
 happiness of living for others, long confined to the domestic 
 circle, admits of an almost infinite extension, and that without 
 losing its reality so long as superiors and inferiors are wisely 
 sensible of their mutual dependence. If, on the other hand, all 
 were absorbed by their personal wants, none would have either 
 the leisure or the capacity to take the lead of the rest ; and our 
 higher instincts would remain dormant, in spite of the cultiva- 
 tion they received in the home. 
 
 This change of condition, from that of pressure to one of Korany 
 ease, is still more requisite for moral government. It rests cias«"^''^*^^® 
 immediately on personal worth, which can only be fully deve- 
 loped in families relieved from material labour by the providence 
 of preceding generations. Without this means of sustenance 
 our speculative powers would lose at once their vigour and their 
 object. On the one hand, the most capable minds would be en- 
 gulfed in petty cares. And on the other hand collective un- 
 dertakings would remain on a small scale, so tliat the mass of 
 the labourers would never learn the permanent value of a class 
 specially devoted to speculation. Thus the practical activity 
 required by our material wants furnishes not only the motive 
 which instigates us to cultivate the reason, but also the order of 
 men devoted to its pursuit. 
 
 TOL. II. L
 
 146 SYSTEM OF POSITIVE POLITY. SOCIAL STATICS. 
 
 Activity is 
 indeed the 
 basis of reli- 
 gion. 
 
 Tlie normal 
 type realises 
 the best side 
 of the imagi- 
 nary type. 
 
 The true 
 theory of 
 human Ac- 
 tivity, re- 
 conciles the 
 Principle 
 with the 
 End of life. 
 
 The result then of the foregoing reflections is, that to all 
 government, whether of the State or of the Family, just as to 
 the constitution of the brain, a most salutary influence is im- 
 parted by the organic necessities of our physical nature. An 
 inevitable destiny, which at first sight seems to confine us in 
 every way, ultimately proves to be the essential condition of all 
 our greatness. Without it our real life, both personal and 
 social, would have neither distinct guidance nor useful object, 
 both of which are required to develop and to regulate our 
 powers. In a word, the Activity which governs our whole 
 existence becomes the necessary basis of the Eeligion which is 
 to control it. Thus, in accordance with the most general law 
 of the order of nature, our highest attributes are made depen- 
 dent on our lowest wants. But we must not forget the effect 
 of human art, whilst admitting the power of nature ; we ought 
 to recognise that this fundamental change of our existence is 
 due to the gradual concentration of material wealth, by which 
 alone we establish a sense of real solidarity throughout all the 
 generations of mankind. 
 
 A careful consideration thus brings us to the conviction, 
 that the real type towards which Humanity is tending is in no 
 Avay inferior to the imaginary type which I suggested, a freedom 
 from all physical wants. The only superiority of the latter is 
 in its supposed spontaneity. This makes it the more fit to 
 indicate the general direction of the progress of man in the 
 gradual development of his best qualities. But the highest type, 
 both moral and mental, whether individual or collective, is 
 reached better under the pressure of material wants, than would 
 be the case were we relieved from them. The only diflerence 
 is, that this normal state becomes more difficult to create, and 
 consequently far more gradual. 
 
 Thus the great problem of our life, the ascendancy of 
 Altruism over Egoism, is capable of a true solution, towards 
 which all our aims are tending, whilst the realisation of it, though 
 never destined to be complete, forms the best measure of our 
 constant progress. When I stated this problem in its biological 
 aspect at the close of the preceding volume, I showed it to be, 
 according to my cerebral theory, the gi'adual subordination of 
 the personal instincts to the united strength of the sympathetic 
 and intellectual powers. The main difficulty of the task, stated 
 in its simplest aspect, consists in duly combining two adjoining
 
 Chap. II.] THE PEOBLEM OF HUMAN LIFE. 147 
 
 organs, that of universal affection and that of the constructive 
 intelligence, both placed at the top of their respective regions 
 of the brain. The same view has been worked out in Sociology 
 throughout the opening chapter which forms the key of this 
 volume. The substance of Eeligion was there shown to consist 
 in a continual alliance between Affection and Belief as the 
 guide of Activity. Now, the present chapter completes this 
 crucial demonstration, by showing that the object sought by 
 this union is the best guarantee of its completeness and its 
 permanence. Till this has been ascertained, the general solu- 
 tion must necessarily appear remote, owing to the apparent 
 contradiction between the Principle and the End of human life. 
 In fact no religion, not even Polytheism, succeeded in effec- 
 tually regulating the Activity, which Positivism alone conse- 
 crates and systématises directly. The notion of human unity 
 would thus be incomplete without this complement, the im- 
 portance of which requires a special chapter to be devoted to 
 the Problem of active life. 
 
 Activity, even material activity, is so far from being in- Matsnai 
 
 Pro'^ross is 
 
 compatible with Affection and Belief, that it is the main founda- the source of 
 
 till PrOËTTCSSt 
 
 tion of harmony between these two elements of Eeligion. 
 Although personal in the first instance. Activity gives to man's 
 energies an external aim, which becomes gradually more and 
 more social, whilst the very pursuit tends to strengthen the 
 sense of fellowship in the human race, no less than the concep- 
 tion of the order of nature. It has its rise in our purely animal, 
 though om* most energetic, wants ; but it increases in dignity 
 continually, by virtue of the entire agreement which reigns 
 between all the sources of human improvement. Since the 
 most important of all natural laws makes the social subordinate 
 to the vital, order, and the latter to the material order, the same 
 classification holds good for the progress of each of these ; for 
 progress is in fact only its special form of development as 
 modified by man. Thus material progress, long by an in- 
 evitable necessity the exclusive object of man's care, furnishes 
 him with the basis on which he is eventually able to build all 
 higher improvement, physical, intellectual, and ultimately moral. 
 But there is, besides this normal course of progress, the direct 
 influence of the lowest form of activity over the highest 
 qualities of our nature, so soon as sufficient accumulation of 
 
 L 2
 
 148 SYSTEM OF POSITIVE POLITY. SOCIAL STATICS. 
 
 capital lias taken place to transform its originally self-interested 
 character. 
 neœ"sarii"'^ It forms no part of Social Statics to estimate the time 
 slow. required for this great transformation of life. This will be pro- 
 
 perly considered under the Dynamics of Society. At the same 
 time it will be right to indicate the general principle, the same 
 which marks the whole of this volume, and which was applied 
 in the first chapter to its highest example. We shall find it in 
 the practice of regarding the normal condition of man as pre- 
 pared by a long education, during which the ultimate condition 
 of sociability is disguised imder a primitive form of individual- 
 ism. We shall see this more clearly, if we look on the early 
 stages as engaged in developing, the final society alone as 
 capable of harmonising, tlie powers of man. This great distinc- 
 tion, further drawn out throughout this work, should make us 
 feel most lenient towards the past, a period of trial, in which 
 the only thing that could regulate the human capacities, was 
 their own condition of activity and their mutual antagonism. 
 Their spontaneous development, disorderly as at first it proved, 
 must in that stage have run its natural com'se, or it would 
 have been crushed under a premature discipline. In the final 
 state, on the other hand, the complete systématisation of all 
 the powers of man already developed is the chief object of all 
 forethought, whether speculative or practical. It is the bad 
 use of them which then forms our great danger. Besides, the 
 natural laws they obey have been discovered after this great 
 course of experience, and enable us to reduce their discipline to 
 system. Now, putting aside any question of time, it may be 
 taken as a statical truth that human activity could only assume 
 its true character, after gradually passing through the entire 
 scale of human organisation, rising from the lowest wants to 
 the noblest instincts. For it is only through the growth of the 
 character and the intellect that any other improvement can be 
 disciplined. Our practical existence must therefore retain its 
 personal character, until the modern regeneration of life is 
 actually accomplished, and thus shall give it its true social 
 character. This conclusion will be strengthened when we come 
 to consider the admirable, though premature, attempt of the 
 Middle Age to reduce to order forces which were still imper- 
 fectly developed. 
 Reaction of This at ouce brings us to another inquiry, one which displays
 
 Chap. II.] THE PEOBLEM OF HUMAN LIFE. 149 
 
 a new side of the great Preparation of the race. The continued 
 tendency of our practical life to strengthen the grosser instincts, 
 which are themselves so much the more energetic, had been so 
 long in operation, that the ultimate regeneration of life would 
 have been impossible, had not another influence spontaneously 
 arisen to cultivate the finer qualities. This duty during the 
 entire era of training was nobly filled by the family affections. 
 It is the object of the ensuing chapter to treat of these at large.
 
 150 
 
 SYSTEM OF POSITIVE POLITY. SOCIAL STATICS. 
 
 CHAPTER III. 
 
 POSITIVE THEOKY OF TEE FAMILY. 
 
 The theory 
 of the 
 Family has 
 hitherto 
 been left to 
 reactionary 
 schools. 
 
 The universal divergence of opinions in modern times on the 
 subject of the Family shows all the importance and the diffi- 
 culty of forming a truly Positive theory of this fundamental 
 institution. In spite of the great step which the Middle Age 
 made towards the definitive state of domestic existence, all rea- 
 soning on the subject has been far in arrear of our practical 
 notions, and has retained almost everpvhere the thoroughly 
 anarchical spirit which it had in antiquity. With the exception 
 of the incomparable Aristotle, who alone rose above any serious 
 misconception, the Grreek philosophers totally misunderstood 
 the true character of the Family and its natural relations with 
 society. Modern thinkers, again, though in a more favourable 
 situation, proved no less unable to rise from the Metaphysical 
 to the really Social point of view, and contented themselves 
 with repeating, whilst even within the influences of Catholicism, 
 the same subversive fallacies, as the type of the system of the 
 future. It is only since the formation of more rational thought 
 in morals and politics, which the upheaval of the revolutionary 
 principles has favoured, that theory has begun, on this great 
 question, to approach more nearly to practical good sense. But 
 this most necessary step remains the exclusive work of that 
 admirable but reactionary school, which at the opening of the 
 century, so completely exposed the emptiness in social matters 
 of the negative metaphysics of tlie 18th century. The striking 
 reflections, with which the illustrious Bonald upheld the supe- 
 riority of the Egyptian, and still more of the Roman, conception 
 of Family over that of the Greeks, have never yet had justice 
 done them by the body of the thinkers of progress. On the 
 contrary, all the modern notions of the Family are as deeply 
 tainted as the ancient were by ideas destructive of the true 
 character of the Home. Our intellectual situation is in fact so
 
 Chap, III.] THE FAMILY. 151 
 
 critical, that on the most fundamental and apparently the most 
 easy of all ideas, the principles of Order are left to the cham- 
 pionship of mere reactionaries, who can give it no real effect; 
 whilst, on the other hand, all the efforts of the progressive party 
 are anarchical, and consequently barren of result. This opposi- 
 tion is only reconciled by Positivism, which proclaims itself the 
 heir at once of the several schools of De Maistre and Condorcet. 
 My earliest sociological writings, reprinted in the last volume 
 of this work, attacked systematically the revolutionary and 
 metaphysical doctrines with more vigour than do any of the 
 Theological schools, and that in the name of the most advanced 
 progress. Though specially concerned with political, they 
 necessarily embraced implicitly the domestic questions. The 
 Family formed the subject of an important section in my chief 
 Philosophical work, wherein I elaborated my earlier sketch. 
 At the same time it is only here that the true theory of the 
 Family, based on an exact knowledge of human nature, could 
 lead the way to a final reconstruction of the institution, as 
 suggested in my oral discourses. 
 
 It will however be well on historical grounds to consider tlie Mainly, for 
 
 . , , want of a 
 
 origin of these misconceptions, for they will point out, roughly true theory 
 but forcibly, the last phase which the institution of the Family 
 must assume as the basis of any true Regeneration of Society. 
 The question is full of difficulties, and there was one grave 
 error in the best ideas of the retrograde school, that of regard- 
 ing the institution as not liable to change, whereas it is con- 
 tinually advancing towards a type which it is never destined to 
 reach. This in Sociology is the ordinary fault of simply Stati- 
 cal theories, without Dynamical motive or purpose. But this 
 defect, which wa;s almost unavoidable in Aristotle's day, ought 
 never to recur in our times, when the reality of progress has 
 been obvious ever since the Middle Age. The error has been 
 simply due to the incapacity of the thinkers, who pretended 
 to maintain an Absolute philosophy, at a time when the Rela- 
 tive philosophy only could secure social reorganisation. How- 
 ever dogmatic their decisions, the pretended fixity of the Insti- 
 tution of Family was repugnant to modern reason, which, seeing 
 real though slight traces of improvement made in earlier times, 
 had a vague faitli in its future advancement. Whilst the true 
 law of these modifications of the great institution was unknown, 
 observation of them could only exercise an anarchic influence,
 
 152 SYSTEM OF POSITIVE POLITY. SOCIAL STATICS. 
 
 by seeming to authorise all the arbitrary hypotheses, which a 
 blind desire of progress could suggest. TJie formation however 
 of a true Science of Society takes away any danger, which specu- 
 lation on subjects so delicate might cause to the healthy action 
 of our modern life. All the sophisms in question may be com- 
 pletely met by Positive proofs. It will be easy to unite all that 
 is needed for improvement with the conditions of permanence, 
 in accordance with the essential spirit of the new Philosophy. 
 We shall see how the great modifications, through which the 
 Human Family as an institution must pass, will aj^pear to be 
 the natural result and proper complement of those, which it ex- 
 perienced in the long education of the race. Far from ever 
 tending to any dissolution of the Family in Society, the result 
 of the change will be only to make stronger and more compre- 
 hensive the spirit of Famil}'^, in accordance with the true con- 
 ception of human nature. We are to consider here the Statical 
 aspect of the institution, i.e. the type towards which it constantly 
 tends. The succeeding volume, which deals with its Dynami- 
 cal aspect, or its progress, will more specifically treat of its modi- 
 fications and history. But it will be borne in mind in this, as 
 in succeeding chapters, that the special laws of this change are 
 only a new form of the great principle, which of the two great 
 constituent elements of Positive Sociology — Order and Progress 
 — makes the second the result and consequence of the first, ac- 
 cording to the maxim : — Progress is the development of Order. 
 
 Double as- The true theory of the human Family may be treated from 
 
 Family. two aspects, differing essentially but both natural, the one being 
 
 the moral, the other the political. Both of these intimately 
 
 correspond, and each of them is adapted best to fulfil certain 
 
 important uses. 
 
 Famiiios.not Under both of these aspects we shall regard the Family as 
 
 iiidividuals, , 
 
 are the units the direct coustituent of Society, that is to say, as the simplest 
 
 of society. . . . 
 
 and most spontaneous form of association. To analyse society 
 into individuals, strictly so called, as the anarchical schools 
 insist, would be no less unreasonable than immoral, and would 
 tend rather to dissolve, than to explain, our social life, for 
 the theory only holds good when association ends. It would 
 be in Sociological reasoning an error as gTeat, as in Biological 
 reasoning it would be, to analyse the body chemically into 
 ultimate molecules, which have no separate existence during 
 life. It is but too true, that when the social system is very
 
 Chap, m.] THE FAMILY. 153 
 
 deeply affected, the decomposition penetrates in some degree 
 even to the domestic unit, as is but too visible in our 
 own time. But, although this is the most serious of all the 
 anarchic symptoms of modern society, there are not wanting 
 signs, on the one hand of a general desire to maintain as 
 far as possible the old domestic relations, and, on the other, 
 of a natural tendency towards the formation of new families, 
 at once more stable and more homogeneous. These mor- 
 bid instances confirm the primary axiom of the Statics of 
 Sociology — that human society is composed of families, and not 
 of individuals. According to a principle of general philosophy 
 laid down in my Positive Philosophy, a system can only 
 be formed out of units similar to itself and differing only in 
 magnitude. A society therefore can no more be decomposed 
 into individuals, than a geometric surface can be resolved into 
 lines, or a line into points. The simplest association, that is the 
 Jamily^^sometimes reduced to its original couple, constitutes the 
 true unit of society. From it flow the more comjoosite groups, 
 such as classes and cities, which form, as I shall subsequently 
 explain, the counterpart of animal tissues and organs in the 
 organisation of the Great Being. However, this mode of con- 
 ceiving the family is valuable chiefly in the rise of the Positive 
 Eeligion, when the idea and sentiment of Humanity has not 
 yet grown sufficiently familiar. So soon as the New Education 
 shall have brought home alike to the minds and liearts of the 
 races of the West the moral and intellectual principle of 
 the Final Eeligion, the union between families will be felt to 
 be so close, that it will require an habitual effort to consider 
 them apart, even abstractedly. Instead of defining human 
 society as formed of Families, the contrary will be usual, and it 
 will be the practice to regard families as the smallest societies 
 capable of spontaneous endurance. For, if political life rests 
 primarily on domestic, the latter must depend on the former 
 for the principal source of its perfection, and for the best gua- 
 rantee of its maintenance. The ideas of Family and of Society 
 can only be temporarily separated, during the great period of 
 training peculiar to our race. In the ultimate organisation of 
 life they will only represent two unequal, but connected, phases 
 of the same life ; and in real science they will be treated sepa- 
 rately, only so far as to understand better the general laws of the 
 collective organism by studying them at first in their least 
 complication. This mutual combination of families forms in
 
 154 SYSTEM OF POSITIVE POLITY. SOCIAL STATICS. 
 
 Moral and 
 political 
 sides of the 
 Family. 
 
 The defini- 
 tive type of 
 which is re- 
 served for 
 Vol. IV. 
 
 fact the chief character of our true domestic life. In order to 
 find families without societies we must go down to the animals : 
 but then the family is no longer a permanent institution, and 
 only subsists in reality during the education of the offspring. 
 When it exists beyond this period, we observe a constant ten- 
 dency to the formation of associations more and more extensive ; 
 and this tendency has amongst the truly sociable races no limit, 
 till it is checked by the ascendancy of Humanity, as I have 
 already shown in the chapter on Biology. Thus, in the human 
 order, the only complete type of the universal order, it is as im- 
 possible to have families without society, as society without 
 families. The continuous development of the true Grreat Being- 
 more and more makes political and domestic life identical, as 
 must result from the growing connection of private and public 
 life. But, by reason even of this close relation, the natural laws 
 of every human association should be scientifically explained 
 with reference first to the lowest degree ; although the superior 
 degree alone will be sufficiently characteristic to reveal those 
 laws in the early stages of positive thought. 
 
 In accordance with this general rule, which is strictly appli- 
 cable to all possible aspects of the human family, we must be 
 careful to study the Family as the element of society from both 
 these sides. It must be regarded, at once as the spontaneous 
 source of our moral education, and as the natural basis of all 
 political organisation. Under the first aspect, each family now 
 in being is maturing the future society ; under the second, the 
 existing society is increased by a new family. All the domestic 
 ties really belong to both of these forms of the family ; but they 
 are not introduced alike spontaneously, and the order of their 
 succession is not identical. I prefer therefore now to discuss 
 them separately, and to treat them together in a subsequent 
 place, as stated in the General View. From want of due care 
 in separating these two phases, the best thinkers who have 
 hitherto considered the human family, have left it as a theory 
 somewhat confused, for they have not distinctly separated the 
 human, from the various forms of the animal Family. 
 
 The method of treatment here employed applies equally well 
 to the primitive, as to the definitive system, of the Family ; for 
 it is the characteristic feature of Social Statics, that the two are 
 essentially in unison, the final state being only the complete 
 development of the original. The sketch here given will there-
 
 Chap. III.] THE FAMILY. 155 
 
 fore do much to facilitate the special treatment of the question 
 in the fourth volume, where the Family will be considered in 
 its full maturity, though it is right that the leading features of 
 it should be stated here. 
 
 The moral value of the Domestic life consists in its being the moral as. 
 only natural medium, through which mere Personal life is gra- fajuly, pp' 
 dually enlarged into a truly Social life. This, its spontaneous 
 
 The Family 
 
 work, is due to the general law laid down in the preceding forms the 
 
 transition 
 
 chapter as drawn from my theory of the Brain, as to the special from Egoism 
 relations of the Egoistic instincts, and the Altruistic inclinations. '^ ^^'^' 
 In truth, the superior force of the domestic affections does not 
 arise simply from the fact of their sphere being narrower than 
 that of the social affections strictly so-called. It must be referred 
 also to the fact, that their nature is less pure, by reason of an 
 inevitable admixture of personal feeling. The sexual and the 
 maternal instincts, which alone are peculiar to the Familj^, are 
 in themselves hardly less egoistic than the mere instinct of self- 
 preservation^ aided by the two instincts of improvement : and 
 their character is still more personal than that of the two 
 instincts of ambition. But they awaken special relations, 
 eminently adapted to bring out all the social feelings : hence 
 their peculiar moral value, for which nothing can be a substitute. 
 Thus it is through their very imperfections that the domestic 
 affections become the only natural medium between Egoism 
 and Altruism/ and thereby we obtain the essential basis of a 
 real solution of the great human problem. At this point the 
 true perfection of these sentiments is undoubtedly found in their 
 becoming more and more social, and less and less personal, with- 
 out at all losing their intensity. Such is in fact the necessary 
 meaning of the constant variations they exhibit in the gradual 
 growth of Humanity, as will be shown in the History of human 
 progress in my next volume. It will suffice, if at the close of 
 this chapter we trace the Statical principle of the tendency, 
 which arises from the growing reaction of Society over the 
 Family. 
 
 Havine: thus determined the general character of the moral Phases of 
 
 n rf • T Domestic 
 
 influence exercised by the domestic affections, I proceed to Life. 
 exhibit its operation under each ofthe natural phases of this life. 
 
 In the human family the gradual education of the social invoumtary 
 
 "^ , ^ . Family Re- 
 
 feeling commences of itself under the necessary relations lations. 
 
 formed at our birth. From them we get first our notion of the
 
 156 
 
 SYSTEM OF POSITIVE POLITY. SOCIAL STATICS. 
 
 1. Filial Re- 
 lation. 
 
 2. FraUmal 
 Eelation. 
 
 continuity of past generations, secondly that of the solidarity of 
 the living generations. 
 
 "VVe experience the yoke of the Past, before the Present has 
 begun to affect us : — a thought which should check the subver- 
 sive ideas of those, with whom sociability is a thing only of 
 simultaneous existences, and who still ignore the inevitable 
 empire exerted by preceding generations. In this first phase of 
 the moral training the mixture of egoism and altruism is very 
 obvious. The submission of the infant is not one of choice, and 
 thus cultivates at first only the instinct of self-preservation. But 
 the continuous relations which the child thereby contracts soon 
 awaken, and gradually form, a superior instinct, equally natural, 
 though less vigorous. Filial respect then begins to give dignity 
 to an obedience which was long involuntary, and completes the 
 first elementary step towards true morality, I mean the disposi- 
 tion to love our superiors. Once introduced under the irre- 
 sistible influence of the most personal of all our wants, the habit of 
 respect abides with us, and increases by its own charm, in propor- 
 tion as the services we receive from others become better 
 appreciated by us ; nay it even survives any objective protection. 
 From the narrow limits in which it arose, the sentiment 
 gradually extends to the widest influences of the same kind ; 
 until it compreliends not only all our ancestors properly 
 speaking, but the whole of our predecessors of every degree, and 
 at last includes the Great Being itself. 
 
 This foundation of our whole moral training in the Filial 
 sentiment is soon, in the normal case, expanded by another 
 movement of sympathy, which has special reference to the 
 solidarity of the race. The Fraternal relation next stimulates 
 in us the simple feeling of attachment, free from any sense of 
 protection or competition, especially when difference of sex 
 more effectuall}' removes any notion of rivalry. But the very 
 excellence of this sentiment is a fresh example of the law just 
 stated as to the superior intensity of the altruistic instincts 
 when in combination with egoistic. Brotherly affection, when 
 freest from any sense of inequality, is usually the least power- 
 ful. We thus see how frivolous are the complaints, which 
 in the anarchy of modern times are made against the ancient 
 system of inequality of rights amongst the brothers of a house- 
 hold. Far from being during the best period of the Middle 
 Age an ordinary source of discord amongst brothers, it
 
 Chap. III.] THE FAMILY. 1 57 
 
 naturally tended to increase their mutual cooperation. In the 
 first place, it strengthened attachment by awakening respect 
 in the inferiors, and benevolence in superiors. Secondly it 
 called in on both sides personal feelings to support the social 
 affections. On all grounds, the final system of domestic life 
 must be more like the practice empirically instituted in the 
 times of chivalry, than the anarchic system of absolute equality 
 introduced since the Eevolution. Be this as it may, certain it 
 is that the fraternal relation is the last of the involuntary 
 series of the social emotions ; it forms that one of the domestic 
 affections which is most fitted to extension without ; and fur- 
 nishes everywhere the spontaneous type of Universal Affection, 
 or Fraternity. 
 
 To these two phases of our moral education, which are made voluntary 
 for us, the Family supplies two other kinds of relation, which, latiotis. 
 from our creating them for ourselves, are closer and more im- 
 portant. They act inversely to the two preceding; for they 
 begin by developing the sense of Solidarity, and come later to 
 suggest that of the Continuity of the race. 
 
 The first and the principal of these last ties consists in the s. conjugal 
 conjugal imion, the most powerful of all the domestic affections. 
 Its superiority is too well understood, even amidst the anarchy 
 around us, to require any other special notice than a better 
 analysis, based on the true conception of human nature, one 
 which disposes of every disturbing sophism for ever. The ex- 
 cellence of this relation results from this: it is the only one 
 that brings out at once the three social instincts, attachment, 
 veneration, and love, which are only separately cultivated in 
 the other domestic relations, and even there are not individu- 
 ally so well developed, as in a true marriage. More tender 
 than the fraternal affection, the marriage union awakens a 
 veneration, more pure and more vigorous than filial respect, 
 and a goodness, more active and more devoted than the pro- 
 tection of the parent. This threefold and combined instinct, 
 continually augmented by the natural reaction between organs 
 connected and adjoining, becomes necessarily more defined, as 
 marriage tends to fulfil its essential conditions. 
 
 Ever since the decisive institution of the practice of Theory of 
 Monogamy, it has been more and more felt that the active ^'''^''■^''^°e. 
 and the affective sex, each without laying aside its proper 
 qualities, must unite in a bond, at once exclusive and indissoluble.
 
 158 SYSTEM OF POSITIVE POLITY. SOCIAL STATICS. 
 
 one surviving even death. Whilst time tends to weaken all 
 the other domestic ties, it cements more closely, in the typical 
 case, the only union which is able to produce complete personal 
 identification, the constant object of all our sympathies. In 
 the second place, the superior force of the conjvigal affection 
 follows from its natural connection with the most powerful of 
 the egoistic instincts, next to that of direct self-preservation. 
 There is no finer instance of the law of the power of the self- 
 interested motives to awaken the benevolent inclinations con- 
 nected with them ; for nowhere else do we find these two 
 kinds of instinct in such profound union. But the inadequate 
 theories of human nature, which have prevailed up to the 
 final solution of Positivism, still much exaggerate this re- 
 action ; and they have even led to a view of the most funda- 
 mental of all human institutions, which indeed is no less 
 irrational than immoral. The purest Theological systems, 
 be they Mussulman or even Christian, continue to regard 
 Marriage as exclusively relating to the propagation of the 
 species ; and they find in celibacy the sole form of moral 
 perfection. This twofold mistake comes of a false theorj^ of 
 human nature, which assumes that the disinterested affections 
 are foreign to our nature, and consequently independent of 
 any real law, obeying only the arbitrary will of an imaginary 
 power. This error has been directly examined in the General 
 View, and is incidentally refuted in tlie entire course of this 
 work. It will however find more special notice, when, in the 
 concluding volume, I come to consider the mature form of the 
 Domestic constitution. It is unnecessary to pursue the subject 
 here any further than simply to state, that the sexual instinct, 
 however indispensable in ordinary cases, especially with the 
 male, only prepares the way for true conjugal affection; and this 
 it would be wholly unable to create without a direct sentiment. 
 The animal passion only produces relations, which frequently 
 lead the man to do full justice to the woman. But, when tlie 
 feeling of attachment is thus created, it subsists and grows by 
 reason of its native charm, quite apart from any coarser stimu- 
 lant, in accordance with the general law governing all cerebral 
 reaction. It even becomes stronger and more constant, when 
 the conjugal relation is maintained habitually pure, although 
 in this case the original sexual feeling is not extinguished, 
 at least in the man ; but affection is upheld by some material
 
 Chap. III.] THE FAMILY. 159 
 
 support. In my fourth volume I shall show how this, the 
 highest state of the conjugal union, will imply in the final 
 system due regiûations respecting the procreation of the human 
 species. Hitherto, whilst increase in the animal races is wisely 
 regulated, this has been left in man to blind passion. But, 
 without in ordinary cases suppressing the pleasures of sense, it 
 will be enough to make the true object of Marriage, the mutual 
 perfecting of the two sexes, as the Positive Religion ordains, 
 by the light of a true cerebral theory. Thus viewed, conjugal 
 attachment tends to develop the feelings both of veneration 
 and of goodness ; since each sex finds itself at once the pro- 
 tecting and protected, by the admirable combination of the 
 superiority in afifectionateness of the one, and the preeminence 
 in activity of the other. 
 
 Our moral development is completed in Family life by 4; PatemaJ 
 another class of affections, weaker and less voluntary than the 
 preceding, but specially connected with the most universal of 
 the three instincts of sympathy — Benevolence. In the charac- 
 ter of sons, we learn to venerate our superiors ; as brothers, to 
 feel attachtnent to our equals. But it is the paternal relation 
 which directly teaches us to love our inferiors. True goodness 
 always supposes a sort of protection ; which, without being in- 
 compatible with the Filial and Fraternal relations, does not 
 form one of their essential elements. In Marriage, as yet it 
 belongs only to the man, and the Positive system alone can 
 make it habitually reciprocal and common to both, by bringing 
 out into better light the true office of the wife. But, even 
 under the Positive system, the Paternal feeling will retain its 
 natural power of developing, better than any other feeling, the 
 widest of all the social sentiments : that which urges us directly 
 to satisfy the wants of our kind. The protection, which this 
 relation involves, has a charm and an intensity, such as can no- 
 where else exist ; for it is independent of any return to detract 
 from its purity. However, this noble feeling is naturally too 
 weak in the dominant sex, with whom it ought to be even stronger, 
 at least in the existing phase of the Family, where the duty of 
 protection belongs exclusively to the father. Still more, the 
 want of choice in this relation, as it is, hinders the full exercise 
 of a providence which properly prefers a voluntary devotion. 
 These serious deficiencies are usually compensated by the con- 
 current aid of various personal instincts. The paternal is
 
 160 SYSTEM OF POSITIVE POLITY. SOCIAL STATICS. 
 
 ordinarily the least pure of all the domestic feelings. Pride 
 and vanity have no small part in it ; and even mere avarice is 
 not an uncommon alloy in it. In no other relation is the law 
 more marked : that selfish motives tend to strengthen benevo- 
 lent inclinations. Still, the Paternal relation forms the indis- 
 pensable complement of our moral training under the growth 
 of the domestic influences. Without it the fundamental senti- 
 ment of the Continuity of the race would fail to be duly culti- 
 vated ; for it is the only one of these relations, which extends 
 to the Future the common bond in the first instance felt 
 towards the Past. Thus, the two extreme terms of the domestic 
 life dispose us, the one to respect our predecessors, the other to 
 provide for our successors. The superior complication of the 
 affectionate influences, which produce the true Paternal feeling, 
 makes it easier to modify the general result. Therefore, it is 
 this one of the domestic connections, which has undergone the 
 most constant varieties of type ; and these I shall estimate in my 
 next volume, as seen in their progress towards constant improve- 
 ment. This, in the Positive system, will consist • chiefly in 
 Paternity being rendered, at once less factitious and more 
 voluntary, by increasing the influence of the mother, and by 
 encouraging the practice of adoption. 
 Aspect OP These are the essential phases in their natural series, 
 
 pp'^i^o-isf ' through which the domestic life acts upon the human heart by 
 spontaneously freeing it of its original and personal, and prepar- 
 ing it for its ultimate and social, character. No other course of 
 training can so effectually assist this natural development. The 
 moral side of the Family having been now treated, its political 
 characteristics will next occupy us. We have to ascertain that 
 form of the institution, which is best adapted to these results 
 upon the affections. The functions and the feelings being thus 
 brought into connection, the proper correlation of the first would 
 finally express that of the second. The preceding theory of the 
 Family will therefore form the moral basis of that, which will ulti- 
 mately form the true theory of the family — the political concep- 
 tion of it. The rest of this chapter will deal with it from this 
 point of view. The point of view under which it has hitherto 
 been considered is indispensable, but it will only be directly ap- 
 plicable for such of the social speculations as regard education. 
 For any other purpose, the political rather than the moral 
 notion of the Family will be kept in view throughout this
 
 Chap, III.] THE FAMILY. 161 
 
 work, as being at once more complete and more systematic. 
 The domestic relations will be found always classed in the ratio 
 of their growing comprehensiveness, and in the inverse ratio of 
 their decreasing energy. This is in accordance with the funda- 
 mental principle common to every Positive classification. On 
 the other hand, tlie moral point of view of the Family, which 
 follows the succession of ages, does not give any series quite 
 homogeneous. If we take the two groups of family relations, 
 first the involuntary, and then the voluntary, we get the four 
 types in the following order : — filial, fraternal, conjugal, and 
 paternal. Now in passing from one to the other, our law of 
 increasing comprehension and decreasing energy is only con- 
 formed to within each group ; that is to say, when we pass from 
 the filial to the fraternal, or from the conjugal to the paternal. 
 But when we attempt to proceed from the fraternal to the con- 
 jugal we reverse the law ; for we pass to a narrower and yet a 
 more powerful relation. Hence a sense of incongruity in our 
 series. Whereas, if we study the Family as being the true 
 social unit, the voluntary relations must come before the in- 
 voluntary, and the series of domestic relations becomes homo- 
 geneous. At the same time it is also completed by an indis- 
 pensable term, that of the household, which at first would not be 
 properly understood. This direct study of the domestic life is 
 of more importance, as it leads to that of the political consti- 
 tution properly so called, from the fundamental identity which 
 is found naturally between the two kinds of society. In fact 
 the human Family is nothing but our smallest society ; and the 
 entire species, on the other hand, is only the largest of families. 
 
 Every true family, even amongst the animals, begins with Monogamy, 
 the mated pair, and frequently is not extended beyond. For the Famif/. 
 polygamy does not really effect more than a mixture of different 
 families, instead of one family. Besides, this indefinite condition 
 is only permanent amongst such of the sociable animals as 
 are found with the sexual instinct strongly developed, and the 
 force of attachment weak. In our race it forms a stage of 
 transition of greater or less duration, during which the ex- 
 cessive concentration of riches, especially under the Theocratic 
 system, leads to the support of several females being concen- 
 trated on a single male. There is no need now to refute 
 directly the unfounded impression, that climate was the deter- 
 mining cause of the monogamie, or polygamic, form of the 
 VOL. II. M
 
 162 
 
 SYSTEM OF POSITIVE POLITY. SOCIAL STATICS. 
 
 Conjugal 
 union is a 
 type of true 
 Religion, 
 
 Like every 
 association 
 it implies 
 government. 
 
 domestic union. No true combination can be anything but 
 binary ; less. even in the moral, than in the physical world. In 
 Social Statics therefore, where the normal condition alone is 
 considered, without reference to the initiatory stages of prepa- 
 ration, we must have regard solely to monogamy, as the 
 necessary basis of any domestic union. 
 
 In this, the fundamental stage of the human Family, the 
 natural laws which govern all associations are capable of easy 
 verification ; for the extreme simplicity of the case does not 
 admit of any misconception becoming permanent, however 
 much any such may have stood in the way of the discovery of 
 the laws. In no other case can we so distinctly see the necessity 
 for every permanent union to be based on all the three essential 
 phases of cerebral life — Feeling, Intelligence, and Activity. For 
 a union resting on Affection, however complete, suffers the 
 deepest change, and is frequently broken up, for want of a com- 
 mon Faith, to give strength to the mutual love. Even when 
 the harmony of the affections is strengthened by identity of 
 opinion, there is needed a certain habit of cooperation between 
 the two forms of activity, to enable the union to resist effectu- 
 ally the various shocks it may meet from without or from within. 
 Thus, Marriage, the best type of association, shows clearly all 
 the essential elements of Eeligion ; for it is a combination be- 
 tween Love and Faith, the end being the gradual amelioration 
 of moral life, controlled by law but capable of improvement. 
 This simple case of the domestic union, being one in which 
 Positive demonstration has so clear a superiority over Meta- 
 physical conjecture, cannot fail to throw light on the true spirit 
 of civil order. When harmony between conviction and action 
 is seen to be indispensable in the most intimate of all unions, 
 can it be ignored in the case of associations more complex and 
 less natural, where every perturbation that arises is of still more 
 serious consequence ? 
 
 Beside this conclusive evidence that all associations should 
 rest on a combination of the three regions of the brain, the 
 Positive theory of Marriage is a striking example of the first 
 axiom of sound politics : Society can no more exist without a 
 Grovernment, than Grovernment can exist without a Society. 
 The most unhesitating levellers do not ordinarily carry their 
 dangerous theories so far as to apply them to the conjugal 
 union. In it they feel their fancied equality to be wholly out of
 
 Chap. IU.] THE FAMILY. 163 
 
 place. Between two beings in truth, even if united by strong- 
 mutual regard, no harmony can exist, unless one commands and 
 the other obeys. The greatest of philosophers, when twenty- ^'i^ 
 two centuries ago he drew the first outlines of the true theory 
 of human society, said with that wonderful delicacy of his, for 
 which he does not receive due credit : — ' The principal strength 
 of woman consists in overcoming the difficulty of obedience.' 
 Such in fact is the nature of subordination in marriage, that it 
 becomes indispensable to the sacred end which Positive 
 Eeligion assigns to marriage. It is in order more fully to work 
 out her superiority in the moral sphere, that woman should 
 gratefully accept the just rule of man in the practical. When- 
 ever she rejects it in any degree, woman's true character, far 
 from becoming nobler, becomes deeply degraded ; for the scope, 
 at once given to pride or vanity, checks the constant exercise 
 of the feelings which are the distinctive marks of the female 
 character. This fatal effect on the affections is even caused by 
 independence simply resulting from wealth or rank. But it 
 shows itself in a more marked manner, when the revolt of the 
 woman involves lier in a life of labour ; efforts whereby she 
 blindly destroys her highest dignity in attempting to found 
 upon force that ascendancy which can only be obtained through 
 affection. 
 
 This view of the moral purpose of the conjugal union dissi- Andiiius- 
 pates all the other difficulties which the institution of marriage tùvisLn of 
 can present for our solution. Next to the constant necessity and Vcmpo. 
 for a government, in order to maintain any association, the ^^ i^"^^""- 
 domestic union most clearly exemplifies the essential elements 
 of all human authority, which have been so slowly developed in 
 political society. Even the state in which women are slaves 
 does not altogether exclude some recognition of the natural 
 division of the two powers, spoken of as the spiritual and 
 temporal, the former moderating the necessary authority of the 
 latter. But it is only a complete state of Monogamy, which 
 fully brings out the influence through mutual affection of the 
 counselling, over the ruling, member of the pair : an influence, 
 without which marriage would fail to effect its essential function 
 — the mutual improvement of the sexes. From Monogamy 
 too flow the two great characteristics of the true marriage 
 association, as explained in my General View : the freedom of 
 woman from all material labour, and her general superintendence 
 
 M 2
 
 164 SYSTEM OF POSITIVE POLITY. SOCIAL STATICS. 
 
 of home education. In the next volume, this, the Statical 
 view, -will be supported by the Dynamical sketch of its actual 
 progress in history; and then we shall trace in the natural 
 varieties of marriage a constant tendency towards the fulfilment 
 of this normal type. And thus, the Positive account of the 
 marriage union establishes at once not only the fundamental 
 axiom : that there can exist no Society without Grovernment ; 
 but also the maxim which is but its complement ; that every 
 Government supposes a Eeligion, to consecrate and to regulate 
 command on one side, and obedience on the other. To reduce 
 to a system the elemental order on which the social organism 
 is based, it will be found that we are only laying down, in the 
 most simple and obvious case, the Positive ideas, which with 
 due extension will serve for the entire field of political sciences. 
 Inversely this truth is useful, for we learn how the sanctity of 
 marriage appears yet more strongly from the fact, that the 
 sophistry, witli which it has been attacked, is but another phase 
 of the current of many anarchical doctrines. 
 
 After this view of the marriage union, as the bond of tlie 
 Family, a sketcli still more brief must apply this view to the 
 parental relation and duties, then to those which unite the 
 Family and Society. 
 
 Parental re- It will be simpler to consider the Parental and the Filial 
 
 relation together ; or rather to confine the inquiry chiefly to 
 the former, which alone is of importance in our political inquiry. 
 The Filial relation is, from a political point of view, almost 
 passive ; and only requires special examination as forming part 
 of the moral theory of the Family ; and this has already been 
 adequately treated. It should however be remarked, that its 
 place is after that of the Parental relation in the series of the 
 domestic relations, starting with Marriage, on the principle of 
 decreasing energy, and increasing generality of the correspond- 
 ing affections ; for Veneration is a sentiment less energetic 
 than Benevolence. 
 
 Its reaction The Parental relation consolidates and develops the 
 
 on Marriage, . 
 
 itscondi- domestic society, based as it is on the conuigal union. 
 
 tion, true -, . . 
 
 Monogamy. Although the Family can adequately effect its great social pur- 
 pose, when not extended beyond the original pair ; it is yet 
 certain that the production of offspring, besides its own im- 
 portance, gives strength and force to the family union. A 
 common end, equally dear to both parents, gives warmth to
 
 Chap. III.] THE FAMILY. 165 
 
 their mutual affection, and is perpetually at hand, to prevent 
 or to moderate, any difficulties which arise from incompatibility 
 of opinion, or it may be, of humour. This precious influence, 
 however, can only be realised in Monogamy. In any other 
 state, the Filial relation is seriously weakened, both as regards 
 the parents and the children, from want of the requisite con- 
 centration of the affections. Monogamy also brings out a still 
 stronger motive for the rule of perpetual Widowhood ; which as 
 shown in the Greneral View is a duty in Positive Keligion funda- 
 mental to marriage ; and for this pure monogamy is essential. 
 All persons of sense in the West have long seen with regret the 
 unhappy position to which a second marriage almost invariably 
 condemns the children of the first. Thus stricrt Indissolubility 
 in the Conjugal union is not more necessary for marriage in 
 itself, than it is to give to the Parental and Filial relations that 
 stability, which is essential to their fulfilling any high moral, 
 or even any true political use. 
 
 The Parental sentiment, being less energetic than the Con- its influence 
 jiigal, has been more exposed to the sophistical attacks of every nature of 
 form of moral and mental anarchy. The community of children cMid. 
 was always more easily admitted into the utopias of the Meta- 
 physical schools, than the community of women. Still, the 
 authority of the Father will always furnish the best type of 
 supremacy of any kind. The mutual reaction of Benevolence 
 and Veneration, in moderating both obedience and command, 
 can have no more natural and complete example. But this 
 second constituent of the domestic system is at once more 
 susceptible of modification and perfection than the Marriage 
 relation itself ; inasmuch as it is based on a still wider circuit 
 of affections. Its natural character can be understood only by 
 reference to the great social purpose it will fulfil, when that, 
 which in every early form of civilisation is exclusively devoted 
 to the Family, shall be extended to embrace Humanity itself. 
 This subject will hereafter occupy us, in treating of the neces- 
 sary relations between the domestic, and the strictly political, 
 method of rule. However the moral theory of the Family 
 indicates the general mode, in which the Parental authority 
 reaches its full development ; the great end being to cultivate 
 the sacred influence exerted by such authority over the feelings 
 of the child and the parent respectively. The first step towards 
 a sounder system will be a better division of power between the
 
 166 
 
 SYSTEM OF POSITIVE POLITY. SOCIAL STATICS. 
 
 care of the 
 Parent for 
 the ehild's 
 material in 
 terest. 
 
 Father and the Mother, according to the true nature of the two 
 sexes. If the child must continue to owe to the one parent its 
 material support, it is es|)ecially from the other parent that it 
 must receive the rudiments of its education, intellectual as well 
 as moral ; at least this must be until the completion of the 
 entire home training, as was explained in the Greneral Viev/. 
 Lîmitsofthe In the same manner, a check must be placed on the blind and 
 unthinking anxiety which parents exhibit for the temporal 
 success of their children. The spirit is as active now, at least 
 amongst the richer classes, as it ever could be, when the social 
 functions were essentially hereditary. Men are still induced, 
 by an unreasonable affection for their offspring, to transmit to 
 them a position similar to that which they themselves have 
 possessed. But as soon as the moral importance of the entire 
 Home life and the rightful subordination of the Family to the 
 Society are thoroughly and universally recognised, the natural 
 limits of the temporal protection which parents owe to their 
 children become unmistakably plain. When they have re- 
 ceived their earlier education the reasonable coui'se would be, 
 for the children to obtain from their parents, whatever may be 
 the fortunes these possess, no further support than what is in- 
 dispensable for their honourably entering on the career they 
 have chosen. Any further bounty to any great extent, such as 
 to make the children independent of labour, is, speaking gener- 
 ally, a real abuse of wealth ; for wealth is always tacitly entrusted 
 by society to its holder for a social purpose ; nor ought it to be 
 perverted from its proper use by personal predilections. In the 
 second place, whilst the natural anxiety of parents for their 
 children's welfare needs to be made both more enlightened and 
 more moderate, its field of operation may very well be extended, 
 by a better use of the great institution of Adoption. The final 
 system of Humanity will give a new meaning to this valuable 
 instrument of social improvement. When it was spontaneously 
 called into existence in the earlier forms of civilisation, its 
 value was effectually checked by Caste : a system, which though 
 essentially effete, exercises some bad influences even now over 
 modern society. In dealing, in the fourth volume of this work, 
 with the mode, in which Positivism proposes to regulate the 
 continuation of the species, we shall see how the system of 
 Adoption will enable many married pairs to know the gratifica- 
 tion felt by parents ; extending it to pairs, who were worthy of 
 
 Revival of 
 ])ractice of 
 Adoption.
 
 Chap. III.] THE FAMILY. 167 
 
 being parents, but tliat their marriage has been, voluntarily, 
 or otherwise, unfruitful. Without some such interchange, those 
 pairs who have offspring would find themselves frequently over- 
 charged with children. But the chief value of adoption as an 
 institution is this. On the moral side, it heightens the affec- 
 tion which arises between the protecting and the protected, when 
 the relation is the result of a fortunate choice. On the political 
 side, adoption facilitates the wise transmission of social func- 
 tions as is shown in a later passage. This remark is only 
 introduced here to show, how much inferior to its normal 
 type the Parental, or second part of the Domestic system still 
 is, and to show also what is the general character of its final 
 form. 
 
 Tliere is one other natural element of the family, the Frateimai 
 
 relation. 
 
 Fraternal relation. This, when the primitive and incestuous ^oimai 
 
 ' ■■• _ limit ot tlie 
 
 confusion of families is properly overcome, is the sole direct Family. 
 link between the Family and Society. The animal races are 
 usually found to grow less prolific, as they rise in the Scale of 
 Life. Thus our race would be the least numerous of all, were 
 it not possessed of the wisdom to counteract by artificial means 
 the natural disadvantages of its position. In spite of the lesser 
 fertility of the human as compared with the lower animal races, 
 it is plain that its continuance and its increase are due to the 
 fact of there being several children in a family. Since the 
 average duration of human life may be taken as about the 
 double of the age, at which the best productive union usually 
 takes place, each pair ought to j)roduce in the typical case at 
 least one child of either sex. But besides that this number 
 would leave the population simply stationary, it would not 
 sufiice to counterbalance the frequent cases of those who left no 
 offspring, and also the mortality of early life. The natural 
 arrangement therefore would be for each marriage to produce 
 three children of the two sexes ; and it is usual in statistics to 
 count five heads to each household. This number suffices, 
 especially in our modern civilisation, to maintain the popula- 
 tion at its level, and even slowly to increase it ; and this is con- 
 firmed by a valuable observation, which meets the dangerous 
 theories of population put forward by a famous school of econo- 
 mists. 
 
 The Fraternal relation therefore has in it nothing acci- 
 dental ; and we have only here to give a brief outline of this
 
 168 
 
 SYSTEM OF POSITIVE POLITY. SOCIAL STATICS. 
 
 AH jealousy 
 lx:ini; re- 
 moved by 
 tlie free 
 power of dis- 
 position in 
 tlio Parent 
 over lois pro- 
 perty, 
 
 part of the domestic system in its normal form. Its moral im- 
 portance has been sufficiently treated above. 
 
 Having less energy in itself than the rest, the Fraternal 
 sentiment, more than any other of the family sentiments, has 
 suffered from various disturbing causes. It has never been 
 subject to any real discipline except during the Middle Age ; 
 and then only with the higher classes. The form which it then 
 took, the paramount superiority of the eldest son, was designed 
 to give permanence to the power of the great families. Nor 
 was this custom in truth so injurious to the growth in moral 
 force of the true Fraternal feeling, as the anarchical doctrine 
 of equality between the brothers, by which it has been for 
 a time succeeded. Still, we see at once how even then much 
 less scope was given to the Fraternal, than either to the 
 Conjugal, or the Paternal relation, in that training of the 
 affections which is the grand task of the Family. We have 
 had as yet no example of the beauty and power, which the 
 Brotherly instinct is ultimately capable of developing ; and 
 this we shall not see realised, until the Positive Eeligion has 
 in a better future, throughout the West, elevated our Domestic 
 life to be the natural base of our Political life. The monstrous 
 hatreds between brothers in many a tale of antiquity will 
 remind us of the perversion which the brotherly instincts 
 suffered from the hereditary succession to offices. The same 
 result appears in a lower degree when the succession of the 
 eldest is simply to the inheritance of wealth. The system of 
 the future, however, which makes every Family minister to 
 Society, will free the authority of the father from every 
 restriction arising out of mere domestic selfishness. The 
 father will have entire liberty of leaving by will the property 
 which he has acquired by his own efforts, or has received and 
 preserved, to any one to whom he pleases, without reference to 
 his own family, though under full responsibility to opinion for 
 the right exercise of this privilege. The sons, therefore, having 
 no ground for coveting the parent's estate, as they liave long 
 renounced any claim to his offices, there will be nothing to check 
 course of their mutual affection. It will receive fresh 
 
 the 
 
 strength from the adoption of the law of perpetual Widowhood, 
 the complement of Monogamy, which will add the sense of 
 veneration for the same parents on both sides, and give the 
 feeling of brotherhood a perfect stability. There will be again
 
 Chai*. III.] THE FAIVOLY, 169 
 
 a lively sense of union impressed on the brothers of a family, ^^if^^'^^l 
 by the ioint protection whicli they will owe to their sisters, peing boimd 
 
 •^ J J- •' to support 
 
 when the exclusion of the daughters from succession to their their sisters, 
 father is made the rule. These remarks on the constitution of 
 the Family, the working out of which is reserved for the fourth 
 volume, have their use here in showing us, how far the Fraternal 
 relations are yet from their full maturity. They also show 
 how in the Positive system the moral education as a whole 
 turns to good account such of the domestic affections as bring 
 families together, apart from the benefits arising from adop- 
 tion. The way in which the ancient world instinctively took Brotherly 
 
 ■^ 1 n ^ affection 
 
 the bond between brothers of one house as the type oi the win develop 
 
 the spirit of 
 
 greater bond between the members of one society, suggests a general 
 
 .,. .„. Fraternity. 
 
 striking picture of the moral spirit which will animate our 
 descendants, so soon as the life of the race is directed by 
 system, and not given over to chance. 
 
 To treat the Family in its complete phase, there is yet The domes- 
 
 '' r r ' ^ ^jg relation : 
 
 another branch of it to be added — the domestic, or that of Master Master and 
 
 . . Servant. 
 
 and Servant — one which is almost forgotten as a part of it in 
 the anarchy of modern life. How important and how natural 
 is this relation may be gathered from the common practice of 
 language ; for we apply all the names for the Household to the 
 Family, the simplest form of human association. Even under 
 the ancient Slavery, the word Family, which properly implies 
 the slaves as well as the children of the house, indicates the 
 manner in which the two were regarded in connection ; the 
 children as the higher, and the slaves as the lower, of the sub- 
 jects of the common Chief. Since the entire abolition of slavery, 
 the domestic system, in spite of increasing moral confusion, has 
 had in itself a tendency to form a subordinate order of personal 
 relations between the master and the servant ; such as might 
 come to create a very close bond of union between rich and 
 poor. Thoroughly reorganised as it will be in the future, 
 this tie will be most valuable in aiding the maturity of the 
 social sentiment in its fullness. It will be a fresh means of 
 kindling, on the one hand the sense of Veneration, on the 
 other that of Benevolence, by means of the moral tone which it 
 will impart to the obedience of the servant and to the rule of 
 the master. The sense of regard between these two, though less 
 the result of natm-e, and less tender, than the sense of regard 
 between brothers, is yet freer and broader than that ; and thus
 
 170 SYSTEM OF POSITIVE POLITY. SOCIAL STATICS. 
 
 The flnmes- 
 tic relation 
 is the link 
 between the 
 Family and 
 Society. 
 
 As in 
 Chivalry. 
 
 General Ap. 
 jirenticeship 
 a part of 
 education. 
 
 Counterpart 
 of the Do- 
 mestic rela- 
 tions iu So- 
 ciety. 
 
 it is admirably adapted to be the last natural link, between the 
 ties of Family and om' relations to Society. It is but from 
 hasty conclusions, drawn simply from our modern life, that w^e 
 are so apt to sujapose the condition of service to be confined to 
 a very narrow class. A deeper study will give it a far higher 
 meaning ; and will show that the affection, which it inspires, 
 may exist in various phases throughout almost the whole range 
 of society. In the Middle Age, the greatest natures felt them- 
 selves honoured by fulfilling domestic offices, if only it were for 
 chiefs of sufiicient eminence in dignity. In fact such service 
 formed a very important part of the education of the Knight, 
 even though the squire were bound to obey a woman. Upon 
 the rise of the Industrial form of life out of the feudal 
 system, a custom was introduced, which was a real phase, of 
 domestic life, the system of apprenticeship, the ordinary mode 
 of training for the modern workman. It will be one of the 
 tasks of Positive society to reduce this elementary institution 
 to method ; and to make it capable of extension to all classes. 
 It will form, in the moral education of each of us, a state of 
 transition between the age of those relations of the family 
 which are made for us by nature, and those relations of family 
 which we select for ourselves. The social value of it is this, 
 that it trains us up as fit to command by first accustoming us 
 to obey. We shall see in the last volume the mode in which 
 the manners of the final organisation will give dignity to this 
 form of life. Nor will it cease to be noble, even in cases in 
 which service is prolonged through life, indications of which 
 state of things we may perceive in those populations, who have 
 been preserved from the hardness of Protestantism and from 
 the selfishness of Industrialism. 
 
 When we add this supplemental class of the domestic rela- 
 tions, that of Service, we are led to feel the need of calling in 
 the whole range of the personal relations in society, outside the 
 family, in order to give to our moral conception of the family 
 its full expansion. Each of the five affections which have been 
 treated, the paternal, the conjugal, the fraternal, the filial, and 
 the domestic, corresponds in truth with an analogous sentiment 
 beyond the family, less vigorous than itself, it is true, but capa- 
 ble of producing a similar effect on the nature. For example, 
 the master, or the protector, the friend, and the disciple, shadow 
 forth something of the character of the father, the husband or the
 
 Chap. III.] THE FAMILY. 171 
 
 brother, and the son. The Final Organisation will thus endow 
 with fresh vitality these ordinary relations of life. It will bind 
 the private life of each individual to his public life, by a series 
 of intermediate ties, forming- a gradual transition from our home 
 associations to our social duties. 
 
 The Positive conception of the Family, thus treated as a Reaction of 
 whole, explains the importance which in the opening of this the Fam°ny! 
 chapter we attached to the close connection between the two 
 essential aspects of family life, the moral and the political. It 
 shows us, moreover, how thoroughly the social constitution of 
 the Family is dependent on its moral purpose ; for it is on the 
 moral ground alone, that all the great characteristics we have as 
 yet mentioned have been based. The reciprocal influence, how- 
 ever, of the organisation, on the object, of the Family must not 
 be overlooked ; for without it there is no security for efficiency. 
 Its right constitution is the special bond between the domestic 
 and the political system. The great subject of the Family 
 would therefore be very inadequately treated, if after analysing 
 the Family in itself, we did not go on to consider its general 
 bearings on Society. The Political organisation in every society 
 is strictly dejoendent, it is true, upon the domestic ; but the 
 changes which progress invariably introduces into the domestic 
 system, can be understood only by reference to slow modifica- 
 tions in the political. Were this grand reacting influence over- 
 looked by us here, our conception of the family would fail to 
 have that Relative character, which best distinguishes it from 
 the Absolute conceptions that have marked all schools of Meta- 
 physical philosophers. 
 
 But before entering on this final view of the subject, it may The Family 
 be useful to condense in one general idea the whole of our views influence of 
 which precede. The key to our conceptions of the Family is Man. 
 this : its part is to cultivate to the highest point the influence 
 of Woman over Man. 
 
 The essentially selfish character of those active instincts, she pm-iflGs, 
 which go to the maintenance of human life, as we saw in the last foction, the 
 chapter, would be most imperfectly purified in us, without Man. 
 the gentle and continuous influence over the affections of the 
 loving sex. First as Mother, presently as Sister, above all as 
 Wife, lastly as Daughter, nay as Servant, in a lower degree re- 
 peating these four sides of home life, the mission of Woman is 
 to sa^e Man from the corruption, to which he is exposed in his
 
 172 SYSTEM OF POSITIVE POLITY. SOCIAL STATICS. 
 
 life of action and of thought. The greater strength of her 
 affections naturally marks her out for this essential duty ; but 
 Society, as it progresses, will give it an even higher place in the 
 economy of life, by relieving the loving sex from every anxiety 
 which can interrupt the force of those affections, be it in action 
 or in speculation. This is the real end of the Domestic life ; 
 and such the character of the phases of its gradual completeness. 
 In each of these natural forms, the influence of woman shows 
 itself in the ascendant, owing to the greater tendency of her 
 nature towards moral improvement. In all ways, even phy- 
 sically, we are far more the sons of our mothers, than of our 
 fathers ; beyond all brothers is a true sister precious ; the love 
 of the wife is usually even deeper than that of the husband ; 
 the devotion of the daughter is above that of the son. It 
 would be a waste of words to enlarge on the superior zeal of 
 the woman in all domestic service. In any way in which 
 we view it, Woman is the real centre of the Family, And 
 although this, her true place, has been but imperfectly mani- 
 fested in the preliminary stages of human society, the truth 
 has asserted itself with enough distinctness, to foreshadow 
 what it will be in the future. Thus the Positive theory of the 
 Family consists in making systematic that influence which 
 the Affection of Woman by its very nature exerts over the 
 Activity of Man. 
 pointof con- With this principle we are now in a position to pass on 
 
 tact between -^ ^ ^ *■ -*- 
 
 Domestic directly to the connection of the Domestic existence with the 
 
 and Political -^ 
 
 life. Political. Both are essential to that real solution of the prob- 
 
 lem presented to us by human life, the constant subordination 
 of Egoism to Altruism. 
 
 To trans- The ouly possible control over that continuous activity, 
 
 form Egoism ,.,.,,.. „ , 
 
 into Aitru- which IS the condition of man s life, is supplied at first merely 
 
 ism, a moral, -, . . ^ x i j 
 
 as much as by the persoual instincts ; and these are closely bound up with 
 
 an intoUec- . J sr 
 
 tuaiinflu- the organs relating to tlio^e material wants, such as it is the 
 
 ence is 
 
 needed. part of the activity to satisf3\ It was shown in the chapter 
 preceding, how the combined energies of the race tend to pass 
 into a spirit of sympathy between man and his fellows, as the 
 progress of society works itself out. Yet withal, the mere 
 necessity of providing for man's wants, of itself has hardly 
 power enough to bring about so great a modification of the 
 active powers, as to withdraw them from the control of those 
 personal instincts which first called them forth. In addition to
 
 ledge. 
 
 Chap. III.] THE FAMILY. 173 
 
 this stimulus of the material world without, we need something 
 to awaken the unselfish instincts within us ; that their lower 
 energy may be counterbalanced by their more habitual exercise. 
 This influence within the nature itself is of a compound kind, 
 the one moral tlie other intellectual ; distinct, but capable of 
 combination. The moral side of the influence consists in the 
 self-expansion of our benevolent affections ; without which there 
 could be no elevation of the nature. The intellectual side of 
 the influence is found in a due recognition of the Order of 
 Nature, to which man is subject, and of the limits within which 
 it can be modified by man. 
 
 These two sources of influence receive each a special stimulus The Family 
 from the two principal forms of social life, the domestic and moral inau- 
 
 GUCG find 
 
 the political. The life within the family has a deep effect on moral kuow- 
 the whole moral nature. It supplies it with relations, so close 
 and so varied, that they foster in turn all the feelings of 
 sympathy, and fill us with a deep sense of its peculiar charm. 
 A series of ties, first those which are formed for us, then those 
 which we select, dispose our nature to become one as it were 
 with the only beings whom any of us can ever truly know. 
 They, to whom this opportunity of seeing into the secret liearts 
 of those about us is denied, may often doubt that it is possible ; 
 but that it is actually realised by many of us must be clear to 
 anyone who reflects calmly on the difficulties and the circum- 
 stances which surround it. A cold and critical temper is far 
 from being the best guide to enable us to judge the true 
 character of natures, so complex as those of man. They who 
 reproach love with so often being blind, forget that hatred is 
 always blind ; and with results far more fatal. The truth is, 
 on the contrary, that were it not that we habitually see those 
 who belong to us through the eyes of affection, we should 
 never do full justice to their best qualities. And, again, it is 
 just this habitual sense of mutual love which makes those 
 qualities shine out with a strength, such as nothing but this 
 close intimacy could produce. We need not always accept the 
 judgments which the wife, the mother, or the son, may form of 
 those dear to them ; but we must remember that they are 
 drawn from sources of knowledge, to which the eye of a 
 stranger has no access. Thus the life within the Home, the 
 great end of which is to foster the affections and sympathies, 
 gives us the most difficult and the most precious of all the
 
 174 ■ SYSTEM OF POSITIVE POLITY. SOCIAL STATICS. 
 
 subjects of knowledge, the knowledge of human nature. The 
 knowledge which the Home can give us is naturally practical 
 and not theoretical ; but there is nowhere else that we can find 
 it in sources of equal purity. To give this knowledge a 
 scientific character, all that is needed is a due conception of 
 that which is in a stricter sense social life. This latter method 
 of training, however, has hitherto been impossible, until the 
 Preliminary stages of civilisation had been at length completed. 
 It is therefore from the experience of the family that we really 
 have imbibed all the ideas, incoherent it may be, but real, to 
 which the race have hitherto attained respecting the moral, and 
 even the intellectual nature of man. Woman is the great 
 natural medium, through whom these precious truths are trans- 
 mitted from generation to generation ; as it was slie, by whom 
 they were originally taught to men. And it is in her within 
 the bosom of the family, that we shall ever find our best guide 
 to a knowledge, without which speculations about society would 
 have but little solid base. Thus the life of the Family, with 
 Woman as its central figure to bring out to each of us its direct 
 meanings, has a further office beyond that of fostering sym- 
 pathies wliich would never come to maturity elsewhere. So 
 this, its principal part, is as constantly accompanied by an intel- 
 lectual training, such as we could acquire from no other source. 
 Thus we get that entire harmony in the twofold action of the 
 influences, which tend, as we showed above, to transform the 
 nature of man's continuous activity from a personal into a 
 social form. The practical life of the City teaches us by the 
 insight of experience, the natural laws of our material life ; 
 whilst the sympathetic life of the Family reveals to us the 
 workings of that moral life, which is for ever acting upon the 
 material. Such is the double course of instruction concentrated 
 around the Home ; where the Father and the Mother direct, 
 the one the Intellectual, the other the moral side ; whilst the 
 scientific combination of the two is the final work of the whole 
 course of our mental preparation. 
 fnteuoctuâl Pi'ecious as beyond doubt is the training which the mind 
 
 and'koow. ^'^^^iv6s within the Family, the intelligence requires for its 
 Mge. characteristic expansion an ampler and less intimate society. 
 
 Life in the Home belongs by its nature to the sentiments. In 
 knowledge of moral truths, it suggests the germs ; but they 
 can only assume a complete form, by contact with the more
 
 Chap. III.] THE FAMILY. 175 
 
 general relations of social life. The emotions, which tlie 
 family calls forth, are in reality too keen and too constant to 
 give free play to the esthetic faculties : and, indeed, these only 
 appear to good effect, when they seek to give expression to 
 affections other than those of blood. So Political life, the 
 moving principle of which is continual activity, becomes the 
 true source of our intellectual development, theoretical or prac- 
 tical. This is its true function, so that we often regard the 
 progress of the intelligence and that of the social system as 
 identical. There can be no doubt that political life also en- 
 larges the sphere of the feelings ; but only so far as it opens to 
 them new channels, not by altering their character. Of the 
 three instincts of sympathy which the Positive theory attributes 
 to human nature. Veneration, Attachment, and Benevolence, no 
 one belongs exclusively to public life. All develop their true 
 vitality within the Family. It is only after this primary 
 training of the Home, that Society can give them a higher 
 form ; and they would have little real stability but for such a 
 foundation to rest on. It appears, however, that Political life 
 has yet another quality, more marked even than its intellectual 
 office : and that is its own special power of awakening tlie 
 collective forces, which react so profoundly on the whole range 
 of human life. But when we come to examine the laws which 
 govern these forces, we shall see that their real origin is an 
 intellectual one ; because it is from common opinions alone, 
 that we get unity in the controlling forces of our active life. 
 The result is, that Feeling corresponds naturally with the 
 Domestic, Intelligence with the Political side of life ; though 
 each of these forms of our existence in turn calls forth indirectly 
 the qualities which belong to the other. The Family permits 
 the Sympathies to thrive, by a series of ties never interrupted, 
 and at first involuntary. Society calls into play the full 
 powers of the Mind ; in order to give direction to that which 
 specially distinguishes society, the progress of mutual coope- 
 ration. The one gradually inclines us to an habitual standard 
 of generous feeling ; the other disposes the mind to more and 
 more broadness of thought. In this way. Private life and Public 
 life combine their work in a twofold part towards that radical 
 transformation of the nature, which is the fixed object of all 
 human Progress. The suggestions of the affections first, and 
 then the influence of ideas, combine in clothing with an ever
 
 176 SYSTEM OF POSITIVE POLITY. SOCIAL STATICS. 
 
 growing spirit of sympathy the naturally personal character of 
 the ruling- instinct for action. 
 Woman the It will add to our understanding of this conabined action of 
 
 raft'he^""'' the affcctious and of the intelligence, if we regard each of these 
 ti'l'^o'Sof as centred in its appropriate organ. The centre of the moral 
 ^o^lrl' unity is Woman ; and she always remains its chief representa- 
 tive. The mental centre of unity, however, as relating to a 
 course of training far more complex, long remains with no 
 distinct organ of its own. But whilst treating the Statics of 
 Society, in which we look to the normal condition and not to 
 the jDeriod of its fulfilment, we must regard the second element 
 of social regeneration, as having, like the former, its own 
 particular seat. Its real centre, in truth, is the Priesthood, 
 whatever may be its actual origin or constitution. As soon as 
 the conception of the Universal Order has taken sufficient hold 
 on the mind, whether in a theological or a scientific form, so as 
 to give a direction to human activity, it soon assigns recognised 
 duties to a distinct class or caste, round which the whole 
 spiritual influence groups itself. A body of such a kind per- 
 forms in the political organism a function essentially the same 
 as that, which woman exercises in the domestic system. It 
 tends to inspire with intelligence, as woman inspires with senti- 
 ment, the material forces which are developed by the mere 
 circumstances of practical life. 
 Both require Thesc two esscutial clemeuts of the regeneration of man 
 
 a long culti- •it 
 
 vation. require themselves a long and difficult course of training, one 
 that is the great end of our entire education as a race. Neither 
 the affectionate sex, nor the speculative class, have yet adequately 
 attained their true character or their due social rank. Yet 
 withal, the parts which they have to fill have long been very 
 clear, and the spontaneous indications of them are perceptible 
 in the early stages of our history. Each of these spiritualising 
 influences has its own path of progress to pursue, but their 
 common end will more and more bring them into harmony ; 
 although the combination of the two is not in so advanced a 
 stage, as is the growth of each separately. 
 h/aon™tic, "^^is comparison between the Family and Society in the 
 
 pubi'icmei^ abstract shows that Home life and Public life have for their 
 normal form the same Statical conditions ; and we may expect 
 to find the same Dynamical course in their progress, apart from 
 differences of degree. Tlie Home exists, we may say in a word,
 
 Chap. III.] THE FAMILY. 177 
 
 to give system to the influence of Woman over Man. So. we 
 may say that Society exists to direct the action of the Intellectual 
 over the Material power. The simultaneous training of these 
 two elements of human regeneration is the great object of our 
 early phases of social life ; the natural combination of the two 
 is the essential base of our ultimate social state. 
 
 Thus presented, the organism of society is seen to be in Homologies 
 entire conformity with the organism of the individual, as follows iniUvWuâi 
 from the subordination of the one to the other. In the social ^^'"°"^" 
 existence, domestic as well as political, as in the existence of 
 the individual, Feeling and Intelligence combine to regulate 
 the Activity. In whatever way we regard them, the elementary 
 conditions are the same, and in like manner the combinations 
 are analogous. 
 
 This brings us to the original conception underlying oiu: Positive Re- 
 entire Social Theory, as worked out in the first chapter of this sponds with 
 volume. Harmony between two elements, whether in the 
 Individual or in the Eace, makes up the real Eeligious con- 
 dition, one that is of complete Unity. The true theory of the 
 Family and the rational theory of Society are thus logically 
 deduced from the Positive theory of Eeligion. I first placed 
 the true Synthesis in the combination of Love with Belief; and 
 I now find in the Affectionate sex and in the Speculative class 
 the kindred elements of all human Order. Conversely, this re- 
 sult brings out and verifies the soundness and the fruitfulness 
 of the original tlieory of Eeligion. 
 
 These general principles respecting the natural connection Mo.iesof 
 between the domestic and the political system must be followed, sodetyon^ 
 in order to complete the study of the Statical conditions of the '^""^ ^* 
 Family, by some notice of the way in which Society reacts upon 
 it ; for without this, the modifications which time and place 
 import would be inexplicable. 
 
 Tliis general influence is brought about by two distinct i. sponta- 
 causes : the principal one, which is involuntary and even hitherto changes of 
 usually overlooked ; the other, the secondary, which being more tivîty.'^'^' 
 or less voluntary was the only one of which account was taken, ^ almcf^^' 
 and that but imperfectly. The first consists in the chanaes change of in- 
 
 ■'■_'' ti stitutions. 
 
 which the domestic system undergoes in the gradual enlarge- 
 ment of the activity, the master instinct of man's life. The 
 second consists in the institutions, which have been introduced 
 to bring the modifications of the Family into correspondence 
 
 VOL. II. N
 
 178 SYSTEM OF POSITIVE POLITY. SOCIAL STATICS. 
 
 with those of Society. Tbis, be it remembered, takes no account 
 of opinions which have directed or led up to these changes, 
 without acting on them directly. Although these two influ- 
 ences have in general acted only on the higher classes, they 
 have at length penetrated the entire social body, owing to the 
 natural tendency, whether voluntary or compulsory, to make 
 changes adopted by the chiefs of society general throughout the 
 whole. 
 Misciiiefs To see the general direction of this double power, by virtue 
 
 famny'ïïfe! of ^bich Society is constantly modifying the Family, we must 
 now turn to the inherent imperfections inseparable from all 
 domestic life ; such as we trust our wisdom is destined hereafter 
 to improve and correct. 
 1. Maybe In the first place, as I have shown above, the affections 
 
 fomenT*^ *° which the Family calls forth are not in any case entirely witb- 
 Egoism. ^^^^ alloy. They have always more or less marked an element 
 of the instincts of Self; and indeed it is from tbis they derive 
 their peculiar energy. It is in fact just this union of these 
 Personal and Social instincts which forms the characteristic 
 feature of the influence of tlie Family, and whereby it becomes 
 the only possible mode of passing from mere Individualism into 
 true Sociability. If, on the one hand, domestic life is that 
 which prepares us best to feel the charm of Living for others, 
 on the other hand it places us in the situation that best enables 
 each of us to abuse tbis power over others. It may therefore 
 develop either Egoism or Altruism, according to the turn which 
 it receives ; and this may explain, though it does not justify, 
 the contradictory estimates which philosophers have always 
 passed on the institution itself. In fact, the decisive bias which 
 the influence of the Family takes is necessarily determined in 
 most cases by the greater influence which Society continually 
 exerts over the families that compose it. This is the reason 
 tbat, notwithstanding unreasonable criticism to the contrary, 
 the life within the family habitually develops our sympathies, 
 which are the only instincts not repressed by the contact of 
 society. Such is the way in which the Family is invariably 
 brought to perfection by Society. For Society continually acts 
 in purifying the leading characteristic of Family ; and more and 
 more prepares it for the great part which it has to play in the 
 moral world. 
 
 Beside this too frequent source of degeneracy, the develop- 
 
 '-'. My
 
 Chap. III.] THE FAMILY. 179 
 
 ment of Egoism in place of Altruism, the life within the aggregate 
 Family has another source of very serious imperfection, one 
 that is the great topic of anarchical rhetoric. It is true that in 
 forming a very close unity, it has a tendency to give that unity 
 very undue prominence. It seems therefore that even where 
 family life does not stimulate the individual instincts in the 
 strict sense, it cannot avoid arousing a sort of aggregate selfish- 
 ness almost equally dangerous, as well as very liable to become 
 a mere veil of personal selfishness. But without disguising the 
 danger, we must point out that this is naerely an evil which 
 besets more or less every partial association. Till now, we have 
 never known any society, which in the true sense of the word is 
 general, that is, which embraces the whole human race. All 
 the smaller groups of men have at first a tendency to engage in 
 mutual hostility, which becomes more serious as the group grows 
 stronger within. The sophists who attack the Family, with 
 their usual inconsistency, forget that the institution of Country 
 is open to the same charges as that of Family ; though no one 
 disputes the healthy moral influence of Patriotism. In the 
 Positive theory of human nature, we see clearly how we must 
 before everything arouse the instincts of Sympathy from their 
 original torpor, whatever may be the danger of these potent 
 instincts afterwards receiving an obnoxious bias. "We may be 
 sure that the ultimate growth of the benevolent inclinations 
 to their maturity will in time eliminate this original som-ce of 
 evil, as soon as the conditions become favourable to such a 
 result. Now, this follows of necessity from the pressure which 
 Society incessantly exerts over the Family, to give it a more 
 general purpose. If nothing but the idea of Country could lead 
 us up to that of Humanity, in spite of the spirit of ferocity 
 it once kindled in men, will not the life of the Family, which 
 has of itself a moral power more vigorous and more continuous, 
 guide us to the purely Social sentiment, though it be througli 
 a stage of collective Egoism ? 
 
 Society therefore, under the latter as under the former These eviis 
 
 , I ^ t 1 j_ii • . -, . are steadily 
 
 aspect, tends more and more to correct tJie principal imper- corrected by 
 fections of the institution of the Family, and to give fresh society. 
 eflBciency to it in its special sphere. The influence of society 
 operates simultaneously in the two ways stated above. It belongs 
 to the Dynamics of social science to consider them in their 
 successive stages. But the Statics of social science may mark 
 
 N 2
 
 180 SYSTEM OF POSITIVE POLITY. SOCIAL STATICS. 
 
 out their natural source. We thus see that the gradual pro- 
 gress of practical life has deeply modified the institution of the 
 Family. This reaction is not merely perceptible in the case of 
 the great change of society, that in which the activity takes a 
 form purely industrial, instead of being essentially military ; 
 and this has been the great source of the improvement of the 
 Family by Society. But a similar effect, in a lower degree, 
 can be seen in all the modifications, through which history shows 
 us that the warlike life has passed. In the Dynamics of the social 
 science, I shall show how the original establishment of Monogamy 
 in the West and its perfection in the Middle Age, had their origin, 
 the first in the rise of military activity, succeeding to the stag- 
 nation of the Theocratic era, the second in the transforming of 
 Conquest into Defence. As to the lesser influence which Society 
 consciously exerts over the Family, so far as it modifies the insti- 
 tution, this is so manifest that it has hitherto been exaggerated in 
 the most unfortunate manner. It has even been exercised when 
 tlie collective activity had a very pronounced character, and 
 promoted institutions the aim of which was to bring the 
 domestic system more into harmony with its own. It mani- 
 fests itself in a more special way, whenever the political consti- 
 tution gives sufficient independence to a Priesthood. We then 
 see at work regular efforts to briug the Family to perfection, 
 though on a thoroughly wrong tlieory, first in the ancient 
 Theocracies, and then in the triumph of Monotheism. 
 inaregene- The last volumc will be the proper place to exhibit directly 
 
 rated Sofkty ,_,.,.. i i i J 
 
 this action the 1* amiiy m its complete and regenerated type, one which is 
 higher. the necessary consequence of all its preceding phases. But this 
 volume on Statics must determine the common tendency of 
 these successive variations, and will thus enable us to form 
 some general conception of the complete tvpe, though without 
 fixing the time or the mode in which this will come about. 
 We can here regard it as the result of the combination of the 
 two influences considered above, the second of which, the 
 deliberate influence of Society, will be no longer subordinate, 
 and will serve to regulate the spontaneous changes of the 
 Family on system. The new form of human life, in the 
 Future, which will give an undisputed sway to the activity of 
 Peace, will put an end to the antagonism that the state of 
 War created between the benevolent instincts awakened in the 
 Family, and the bloodtlnrsty passions familiar to Society. On
 
 l.^HAP. III.] THE FAMILY. 181 
 
 the other hand, it will develop the family life in that immense 
 portion of society, the People, who are the best fitted to enjoy 
 it, and to whom it has as yet been forbidden to know this, the 
 sole moral equivalent for their material poverty. In a life 
 such as this the Family becomes the manifest base of Society ; 
 and reciprocally political life is that of which the special 
 function is to strengthen and perfect family life. But, whilst 
 Woman receives her due place of ascendancy, the Priesthood 
 will also obtain its legitimate influence, by the force of the only 
 religion which takes into account the whole of human nature, 
 collective as well as individual. A theory truly scientific will 
 be its constant guide in its systematic action over the moral 
 improvement of man. It will show how this moral perfection 
 depends both in the Society and in the Family on those 
 benevolent instincts of mankind, the existence of which was 
 ignored and even denied by earlier systems of Faith. This is 
 the only mode of ending that terrible alternative before whicli 
 our most conscientious thinkers hesitate ; on the one hand, the 
 complete dissolution of society in its domestic, as in its political 
 form, by abandoning society to chance ; on the other hand, the 
 open acceptance of the splendid visions offered by many social 
 Utopias, however crude and impracticable be their schemes. 
 
 This conclusion, as the summary of this chapter, brings out Here.aseise-' 
 the universal force of the principle with which this work partïaireor- 
 opened: every partial systématisation requires the general thonghMs°* 
 synthesis as its condition. I first adopted it in the range of possible. 
 science exclusively, and I then extended it to the necessary 
 connection existing between the coordination of the intellectual 
 world and the reorganisation of the social world. Finally we 
 see that domestic life and political life can only be regenerated 
 the one by the other. This conviction, which the position of 
 the West will more and more develop, will exhibit at once, the 
 immense difficulty of the Synthesis our times require, and the 
 qualities of heart and mind required for its gradual accomplish- 
 ment.
 
 182 
 
 SYSTEM OF POSITIVE POLITY. SOCIAL STATICS. 
 
 CHAPTER IV. 
 
 THE POSITIVE THEORY OF HUMAN LAKGUAGE. 
 
 Nature of 
 Laxguage, 
 pp. 182-190. 
 Place of lan- 
 guage in 
 this volume. 
 
 Domestic 
 Order only 
 completed 
 by Political 
 Order. 
 
 The nature and the object of this chapter will best appear from 
 the statement of its bearing on the two preceding chapters, of 
 which it is the complement, and the two succeeding chapters, 
 to which it is the introduction. The relation it holds to both 
 of these constitutes it a middle term between the first and the 
 last chapters in this volume ; and it may even serve as a direct 
 link between them. The true Theory of Language on one side 
 is intimately bound up in that of the Unity of the race, the 
 subject of the first chapter, and also on the other in that of 
 the natural Variations of the Order of society, the subject of 
 the last chapter. The former of these inquiries will occupy 
 the opening part of this chapter ; the latter its conclusion. 
 Between the two will come the Theory of Language in itself ; 
 which I shall treat, first in its nature, then in its object, and 
 lastly in its history. 
 
 Before showing the connection of the present chapter with 
 the two which precede it, I shall begin by showing their con- 
 nection with eacli other. A comparison of their conclusions 
 will exhibit this. In the first the study of the personal activity, 
 which is the ruling principle of man's material life, shows us 
 that its ultimate form is one essentially unselfish. We have 
 seen how, for this indispensable change, a long and difficult 
 education was needed ; one which, without being able to give 
 direct discipline to om- forces, had power to develop them, 
 under the impulse derived from their originally personal 
 strength. Then, passing on to the study of those relations of 
 the affections, which must bring about this regeneration, I 
 showed that life in the Family can ultimately fulfil this great 
 mission. Still, I showed at the same time that its moral 
 value is long limited to the Family itself, the universal power 
 of which it tends to develop. During the whole continuance
 
 Chap. IV.] THEORY OF LANGUAGE. 183 
 
 of the education of the race, the principal end of the Domestic 
 Order is gradually to form the Political Order. It is from this 
 latter finally, that the critical influence originates, whereby the 
 family affections are raised up to their high social office, and 
 prevented from degenerating into collective selfishness. 
 
 From this point of view SociologT regards the fundamental Language 
 
 ■■• i:3J o ^ _ the iii^tru- 
 
 institution of Laneruag-e as the chief continuous instrument ot men'^oftuis 
 
 reaction. 
 
 this reaction of the Political over Domestic life. The real 
 and inner constitution of Humanity is thus completed by a 
 third element, one which binds the various social unities 
 together, whilst Property gives consistency to the Material 
 existence, and the Family opens to it a full Moral life. 
 
 In accordance with this general principle, the present Language is 
 
 ° -^ • 1 n i 1 • 1 the medium 
 
 chapter unites the two which precede with the two whicn by which 
 
 Belief opc- 
 
 follow. This threefold basis of human life tends to the rates. 
 permanent formation of true Keligion, the chief object of the 
 opening chapter. In the first place, the institution of Property 
 decides the essential object of Keligion, by permitting free action 
 to those continuous energies which it has to discipline. Next, 
 the Family furnishes Eeligion, by its source in Affection, with 
 that moral power which this discipline requires. Lastly, 
 Language provides Eeligion with tlie general instrument, by 
 means of which the regulating Faith is formed, transmitted, 
 and applied : that Faith itself springing out of the develop- 
 ment of the intelligence, under the conditions imposed on it by 
 the Order of the External World. 
 
 It is with Eeli«ion that Lanç>-uage must be directly com- Language 
 
 ^3 o o . , . . comparable 
 
 pared ; since both spontaneously relate to human life in its with Reii- 
 totality. They both alike arise out of the very functions which it 
 is their object to regulate. They are created moreover in 
 similar ways ; for both have two natural sources of origin : the 
 one moral, which directs ; the other intellectual, whicli assists, 
 completes, and develops the work. In a word Language, like 
 Eeligion, is inspired by the Heart, and created by the Intelli- 
 gence. It is thus associated first with the Family and then 
 with Society : the first, the basis of the expansion of the 
 Affections, the second that of the progress of the Mind. Its first 
 function being to communicate emotions. Language, like 
 Eeligion, has most natural affinity with the sympathetic instincts 
 ^~ which alone aie capable of complete transmission. The working 
 out of the intellectual construction, indeed, is subordinate in
 
 184 SYSTEM OF POSITIVE POLITY. SOCIAL STATICS. 
 
 It arises 
 from Feel- 
 ing, and is 
 perfected by 
 Thought. 
 
 Language is 
 transformed 
 by, and 
 along with, 
 Sociecy. 
 
 Language is: 
 the expres- 
 sion of social 
 unity. 
 
 both to the moral inspiration, be it either to express affections 
 which we feel, or to satisfy wants which we experience. 
 
 It was shown in the second chapter of this volume, how the 
 chief consistency of Eeligion is derived from that very activity 
 which it has to discipline. This characteristic reaction is yet 
 more evident and more direct in Language. Its practical 
 growth always corresponds to our continuous wants. Its exten- 
 sion by theory is also due to the same source ; that is, it is 
 called upon to formulate the ideas which have to regulate the 
 activity. We must not however forget that this twofold 
 necessity would not be enough to inspire in us the institution 
 of Language, if it did not take its rise spontaneously in the 
 Affections, and were then extended to the Activity, and finally 
 to Speculation. The errors of philosophy have entirely inverted 
 this order, in giving exclusive attention to the influence of the 
 intellect. This is to commit, in the case of Language, the 
 same mistake which was made towards that of which it is the 
 type. Society itself; namely, to exaggerate without reason the 
 function of reflection, and to neglect that of the spontaneous 
 instincts. 
 
 We must here draw attention to the felicitous harmony 
 which exists between the institution of Language, and the 
 radical transformation undergone by the Activity. In fact 
 Language, like Religion, has its bearing at once on the life of 
 the individual and on that of the society. But it is from the 
 latter that it derives, even more than does Religion, its main 
 function and its natural source. The direct relations of Lan- 
 guage are all with social life ; and properly speaking, it has 
 never relation to individual life, except tlirougli the close con- 
 nection between these two. This great institution therefore 
 naturally conforms to the transformation, through which man's 
 active existence is destined to pass ; and it testifies by sure 
 signs to the unselfish character of that existence, even in the 
 midst of the empire of Egoism over society. Thus too, at 
 the close of this chapter, we shall find that the great perfec- 
 tion of which Language is capable will be seen only in the 
 Positive state ; when the whole of man's permanent activity 
 will take the collective form, by an habitual cultivation of the 
 active instincts of Benevolence. 
 
 Following out these general truths, we may sum up the 
 great analogy between Language and Religion, by this formula :
 
 Chap. IV.] THEORY OF LANGUAGE. 185 
 
 that Language is the expression of that essential unity which 
 Religion creates. Failing to seize this, the only point of view 
 which is really universal, philosophers both of the Theological 
 and of the Metaphysical schools, have hitherto missed the pro- 
 foundly social character of this institution. It is so essenti- 
 ally relative to the social, and not to the individual, side of man, 
 that mere personal impressions have never obtained any ade- 
 quate expression ; as is seen in the constant difficulty which the 
 sick experience in expressing their sensations. To give the 
 lowest degree of completeness to Language, the influence of 
 men in association must always be presupposed ; and indeed 
 the cooperation of successive generations is quite as indispens- 
 able as that of contemporary individuals. The greatest efforts 
 of the most systematic genius would always fail to construct by 
 themselves any real language. And thus this, the most social 
 of all institutions, places in hopeless contradiction those retro- 
 grade philosophers, who are bent on limiting their science to , 
 the individual point of view. Indeed, the very sophisms by 
 which they blaspheme Humanity itself, could not be uttered 
 at all, but for a system of expressions, which are the work of 
 long generations of men cooperating together. 
 
 From this general principle the special theory of Language 
 may be deduced. We must deal first with its essential attributes 
 in order, then with the corresponding parts of its constitution. 
 
 The inquiry must first be confined with more scientific Biological 
 precision than it could be in the preparatory schools of Philo- guage°^^'*" 
 sophy, which never distinguished properly between the study 
 of language in Sociology and the analysis of its conditions in 
 Biology. This confusion accounts for the fatal contradictions 
 which followed upon the strange theory, that animals were 
 not endowed with language, and that failed to see the chief 
 features which mark off the language of animals from that of 
 men. 
 
 To end at once this metaphysical confusion, we must go Language 
 back to the definition of Signs, of which Language in all signs : u. 
 its forms consists. A sign, properly speaking, is the result of tions ôf"^°' 
 a certain constant connection, whether voluntary or involuntary, withsensa! 
 between a movement and a sensation. From this connection 
 arise the facts : first, that every movement reproduces objectively 
 a particular sensation ; and next, that the reaction of this sensa- 
 tion upon the brain becomes the subjective substitute of the 
 
 tiens.
 
 186 SYSTEM OF POSITIVE POLITY. SOCIAL STATICS. 
 
 original movement. Thus, the brain transmits without its 
 various impressions within, by means of tliis mutual relation 
 of the two systems of nerves sensory and motor connected 
 with it. Besides this, the communication follows the same 
 course in fact, whether the nervous apparatus of motion set in 
 relation with the apparatus of sensation during the act of com- 
 munication belong to one individual, or to two distinct persons. 
 A sipi is the Hobbes with great ingenuity compares the use which men 
 
 constant ° . , tx- l il 
 
 link between make of Siffus to the mfluence exercised over our lite by the 
 
 an objective o ^ -, . i , j. • 
 
 impulse and coustaut relations of Order, simultaneous or consecutive, pré- 
 impression, sented by two phenomena. We know how these relations when 
 observed assist us, in the power they give of foreseeing a phe- 
 nomenon by means of its correlation ; so that one becomes to 
 us the sig7i of the other. This luminous analogy need not be 
 pursued, but it will serve at least to remind us, how completely 
 the true function of Language illustrates the cardinal principle 
 of the Positive Philosophy : the universal subordination of the 
 Subjective to the Objective. It is only by tliis union of the 
 -çorld Within and that Without, that we can give our Spiritual 
 world that cohesion and uniformity, wliich are the natural 
 attributes of the Material world ; qualities which belong to the 
 material world from its greater simplicity, according to the law 
 of the increasing complexity of phenomena in their ascending 
 Scale. It is precisely in giving this fixity that the great force of 
 language consists ; which it secures by connecting Man with the 
 external World. The same holds true even in purely artificial 
 relations. For, besides that true Signs are never arbitrary, the 
 mere existence of this relation between a phenomenon and a sym- 
 bol suffices to connect Man and the World ; and we have no need 
 to inquire, how the relation in question was originally brought 
 about. Still I should be slow to approve the extreme extension, 
 which the more vague school of thinkers have often attributed 
 to the words, language, sign, &c. ; so that they would regard 
 the whole Order of Nature as forming a sort of natural language, 
 which each element of the universe explains in equivalent terms. 
 Putting aside such irrational exaggerations, which can do 
 nothing but confuse a solid theory of Language, we may con- 
 tent ourselves by giving a systematic form to ordinary language, 
 and confine the word sign to express the constant link con- 
 necting an objective influence with a subjective impression. 
 This definition only differs from that which I have suggested
 
 Chap. IV.] 
 
 THEORY OF LANGUAGE. 
 
 187 
 
 above, by being more abstract and more precise, as will appear 
 if we compare the two. Every movement which recalls a sen- 
 sation, is essentially objective ; and that even when the organism 
 in which it originates is the same as that which is addressed by 
 the sign. 
 
 The Biological theory of Language was sufficiently treated 
 in the last chapter of the first volume ; and it will therefore 
 only be necessary to refer the reader to that (vol. i. pp. 513, 
 582.) It is only essential to repeat the chief distinction : that 
 between the involuntary form of language to which the lower 
 animals are confined, and the voluntary form to which all the 
 superior animals rise, as soon as they reach that type of organi- 
 sation in which the complete separation of the sexes appears. 
 In the former cases, definite acts become the necessary signs of 
 the feelings which actuate the animal, or of the piu'po?es which 
 it forms. This language, which should be exclusively called the 
 langiiage of action, is spontaneously understood by all living- 
 beings similarly organised. But it can be thoroughly compre- 
 hended also by all the higher animals, by virtue of that com- 
 mon groundwork of organisation which makes all living nature 
 one; the' various grades of which are due only to the perfect- 
 ing, or to the developing, of these general attributes. Still, 
 whatever the importance of this first form of language, it can 
 only be considered as the natural basis of the second form, the 
 sole object of this chapter. 
 
 As to voluntary language, this is always artificial, even with 
 animals, who all modify, just as we do, the institution in 
 its first form. For they know how to change, in accordance 
 with their wants, without or within, the ordinary connection 
 between movement and sensation, the combination of which 
 produces the signs. The formation of these signs however can 
 never become an arbitrary matter ; or it would lose its chief pur- 
 pose, for it would fail to mark even any personal sense of 
 relation between two things, and far more completely would it 
 fail in communicating such relaticm either to the family or to 
 mankind. The Positive theory of the Brain shows, how these 
 voluntary signs acquire the requisite fixity from their originally 
 arising out of involuntary signs ; and then they are gradually 
 decomposed and simplified, without ceasing to be intelligible. 
 We are thus irresistibly led to feel the natural bond between 
 the true Sociological theory of language, and the simple Bio- 
 
 Language of 
 
 action is 
 common to 
 t)ie lower 
 animals. 
 
 Voluntary 
 language is 
 a social insti- 
 tution, 
 formed upon 
 the basis of 
 the involun- 
 tary lan- 
 guage.
 
 li 
 
 SYSTEM OF POSITIVE POLITY. SOCIAL STATICS. 
 
 Language is 
 not confined 
 to Man. 
 but is best 
 studied in 
 Man. 
 
 logical theory. In fact voluntary Signs are always true social 
 institutions ; for their original purpose was always that of 
 mutual communication. If they have a further use in the per- 
 fecting of the individual existence, and in particular of mental 
 power, this indirect property, which is almost wholly confined to 
 the human race, would never have sufficed for the formation of 
 Signs. The ancient Philosophy, it is true, gave this individual 
 character of language an undue importance ; but this was from 
 the want of a true social point of view. Beside that this 
 voluntary language is the only form of language, which need 
 directly interest us ; it is the only kind of language which 
 admits of any real progress, according to the gradual com- 
 plexity and extension of society. If it seem peculiar to Man, 
 this is only due to our higher capacity for social union. 
 
 All true naturalists, and especially Georges Leroy, have 
 besides recognised the fact that this kind of language, 
 which is voluntary and capable of progress, is developed 
 in the other higher animals. Each race forms its own natural 
 language, according to its organisation and its circum- 
 stances ; a language such as is always in practice understood by 
 the higher races, and indeed by the lower within the same 
 order of the vital scale. This language gradually reaches its 
 perfection by the successive influences which are brought to 
 bear on it, first from emotions within, and then from circum- 
 stances without, thus deciding its form. If it seem to us not to 
 advance in the animals, that is from want of a sufficiently care- 
 ful study. Under all circumstances it is invariably subordinate 
 to the corresponding social state ; and consequently it is 
 subject to the same natural limits as society, and to the same 
 artificial hindrances. Now, I have shown in the first volume of 
 this work (p. 498) the irresistible fatality which prevents any 
 race but our own from reaching its full social expansion. The 
 natural progress of the other races of animals towards a type of 
 social existence is speedily checked by the ascenda.ncy of man. 
 The same result necessarily follows for the languages of other 
 races. In each of them there has now been almost always 
 attained, by many of them there was long since attained, the 
 utmost advance of language possible under the conditions 
 limiting their existence. The superiority of man, however, 
 forms ordinarily the most powerful of these obstacles. But we 
 can see, if we suppose that paramount influence absent or even
 
 Chap. IV.] THEORY OF LANGUAGE. 189 
 
 suspended, that a distinct state of progress would be visible in 
 these animal races sufficient to disprove the assumption, that 
 the languages and the societies which they form are not capable 
 of any advance. Everything therefore unites to show that the 
 true theory of language is one which is based on Social and not 
 on Biological science ; although it properly originates in purely 
 physiological elements. The theory must therefore be framed 
 on the study of the human type in particular, which, to say 
 nothing of its far higher interest, alone, as in every study of 
 the cerebral faculties, illustrates the laws of the subject. 
 
 From this point of view, more than from any other, the But the in- 
 
 T-» • • f • 1 1 T f • 1 voluntary 
 
 Positive system lurnislies the only means oi penetrating to the base of lan- 
 
 Ëriitic''6 is best 
 
 true nature of animals. But we must not forget that the stncfiedin 
 
 1 • 1 ± 1 1 f • • r' 1 • lower aui- 
 
 relation between these two orders ot scientinc study was m- mais. 
 verted for a long time. Without the convincing light thrown 
 on the study of the human mind by the study of animals, we 
 should never have got rid of the empty speculations of meta- 
 physicians on human language, which they insisted on re- 
 garding in an absolute manner, and in its most complex forms ; 
 unless indeed they were searching for some supernatural 
 origin for it. All these insoluble questions take a new form or 
 disappear altogether, as soon as we cease to study man apart 
 from the other races of which he is the master. But apart 
 from this great service to commence with, the comparisons 
 furnished to us by the study of animals, are of immense im- 
 portance in guiding us to the Positive theory of human 
 language ; as this is the only means of tracing it to its proper 
 biological origin. The voluntary signs necessarily have their 
 root in the involuntary. And tlie study of the involuntary 
 signs is at first carried out best in the lowest animal orders, 
 where these are found free from any external complications. 
 
 This affords a good instance of the general tendency of But human 
 Sociology finally to absorb Biology, as I have shown must be timateiy ex- 
 
 nii-T • 1- ITT- T^ f Pliiins the 
 
 done m all the higher questions relating to Lite. J^or of animaiian- 
 these two sciences, which are properly inseparable, the simpler 
 must always limit its labour to prepare the way for the more 
 complex ; and to that it must look for the only satisfactory 
 solution of the chief vital problems. When the Positive tlieory 
 of human Language is sufficiently formed, it will soon give a 
 fruitful impulse to the sum of all that philology has as yet 
 accomplished of valuable, though empirical, research. Now
 
 190 
 
 SYSTEM OF POSITIVE POLITY. SOCIAL STATICS. 
 
 Analysis op 
 Language. 
 pp. 190-198. 
 
 Three pos- 
 sible lan- 
 guages. 
 1. Of scent. 
 
 only prac- 
 tical lau- 
 
 the fall importance of the notions thus obtained will not be 
 duly brought out, until we see their power of throwing light on 
 the inferior languages of animals. Thus only can Philology 
 acquire its really encyclopedic character by ultimate incorpo- 
 ration with true universal Science. But this line of thought 
 will only be dominant in the last volume of this treatise. Here 
 it remains only to build the Sociological theory of language on 
 its Biological basis ; and thence to trace the gradual growth and 
 formation of voluntary signs out of their origin in the involun- 
 tary signs. 
 
 All artificial signs are originally derived, even in man, from 
 mere voluntary imitation of different " natural signs, which are 
 involuntary and produced by the physical conditions of life. This 
 spontaneous origin of Signs alone can explain how they should 
 be formed, and why they should be understood. The movements 
 which form them must in the ordinary way, in order to signify 
 without impressions felt within, be addressed to senses which 
 are capable of being affected from a distance. This brings us 
 to recognise three kinds of language, respectively concerning 
 smell, sight, and hearing. The first of these senses is however 
 too imperfectly developed in man to occasion any true system 
 of signs. Nor could races, endowed with this faculty more 
 abundantly than man, ever form any such language, for want of 
 convenient access to the elementary odours, which must be 
 sought for usually from without. It is only when communica- 
 tion through other channels is cut off, that, in cases of urgency, 
 recourse is sometimes had to the sense of scent. In such cases 
 man has been found to supply by his intellectual superiority, 
 the lower power of his olfactory sense. Very ingenious artifices 
 have been made use of, by which this faculty has been em- 
 ployed to convey even the simple tones of sentiment, when this 
 method of correspondence has been attempted by two beings of 
 high power of sympathy. The language of flowers, which is 
 still in use in the East, is addressed not only to the eye, as is 
 usually supposed, but also and specially to the sense of odour. 
 However, if this system of communicating by signs is mentioned 
 here, it is only to show us by contrast, the essential condition 
 of every real language, that is to say, the ready reproduction 
 at will of its natural elements, by movements originally con- 
 nected with the passions expressed. 
 
 In accordance with this obvious principle, the cerebral
 
 Chap. IV.] THEORY OF LANGUAGE. 191 
 
 organ of language can only employ two systems of external guages: 
 signs ; the one addressed to the sense of sight, the other to that 3." Hearing. 
 of hearing. Each of them has its own special advantages, which 
 with the higher animals causes the use of both together. The Language is 
 peculiar force with which they can give expression to the most mfmicfor°°^ 
 powerful emotions produces a certain spontaneous rudiment of stîncr'' "^' 
 the esthetic power; and it gives rise to the two fundamental 
 arts : the mimic, and the musical ; each distinct in its origin, 
 though easily used in combination. From these two spon- 
 taneous sources all our artificial signs follow, as interchange 
 of feelings under the increasing expansion of the social relations 
 gradually loses its force, and passes into interchange of thoughts, 
 in the manner shown in the General View. This gradual altera- 
 tion, with the highly civilised populations, leads at length to 
 a total reversal of the natural order ; and the assumption pre- 
 vails, that Art is derived from Language, instead of the con- 
 trary. But all that we know of the animal kingdom at once 
 refutes so mistaken a view, for throughout we find gestures and 
 cries more commonly used in communicating feelings, rather 
 than ideas, and even more than in planning schemes. The same 
 truth is evident in man, when social life is limited to the do- 
 mestic relations or to loose political connections. As activity 
 gains in impcxrtance, and the consequence is the enlargement of 
 the social influences, the intellectual side of human language, 
 theoretical or practical, slowly overpowers our perception of 
 the emotional, and accordingly of the esthetic side also. Still 
 this is the invariable source of language ; and the traces of it 
 are never lost. In fact, the close connection between the three 
 parts of the cerebral life makes it impossible to transmit 
 thoughts, or to concert action, without also communicating the 
 feelings which inspire them. Nor is the impulse of feeling, 
 whether personal or social, indispensable only to Contemplation 
 and Meditation, to direct their course, or to sustain their energy. 
 For the same cerebral law holds good in the ultimate intel- 
 lectual function, that of Expression. This also must be regarded 
 as inspired and kept in action by one of tlie feelings, even when 
 it is used, as we might suppose, as a simple vehicle for scientific 
 or technical exposition. We see this better when we reflect, 
 how such a mental function requires more than others, muscular 
 exertion ; and for this the nervous centres have to be specially 
 stimulated by the reaction of feeling.
 
 192 SYSTEM OF POSITIVE POLITY. SOCIAL STATICS. 
 
 Gestures are 
 earlier than 
 Eouads, 
 
 But sounds 
 are more 
 available for 
 communica- 
 tion. 
 
 All system- 
 atic utter- 
 
 At the first dawn of progress, whether in the individual or 
 in the society, Gesture is established long before the rise of 
 Music, as we see in most animals. Beside the advantages 
 special to signs addressed to the eye, the spontaneous adoption 
 of thena follows from the fact, that the movements which pro- 
 duce them are at once more readily repeated, and more closely 
 connected with the corresponding affections. At the same time, 
 the evanescent character of mimic expression speedily leads to 
 a radical modification in the fundamental art ; in order to fix 
 its essential results, although it diminishes their esthetic power. 
 Thus the first phase of the art of imitation gradually falls into 
 disuse, after giving sufficient impulse to the two chief arts of 
 form, first Sculpture and then Painting. The mode of language 
 which is addressed to the eye, draws its main elements from 
 these two arts, and especially from the latter. But its indirect 
 origin from the original imitative instinct may always be seen 
 by those who study it on Positive methods. If the art of 
 Writing springs originally from an actual picture, every picture 
 was originally intended to record some expressive attitude. 
 
 To pass to the second great source of language, it is easy to 
 see the way in which Musical expression early acquires, and 
 more and more develops, a superiority over the Mimic ex- 
 pression, at first in exclusive use. Although sounds are imitated 
 with less ease than forms, and are not so closely associated with 
 om- chief feelings, yet their greater independence of time and 
 place renders sounds better fitted for near communication, in 
 all races sufficiently advanced to produce them at will. Accord- 
 ingly animals themselves use this form of language freely, even 
 so low down in the scale as those without vocal apparatus 
 properly so-called ; and we see this in many of the insect tribe. 
 But this invaluable organ, the larynx, which seems at first sight 
 to be adapted only to the vegetative life, furnishes the higher 
 animals with the best means of enlarging their mental and moral 
 life ; for it raises the communication between man and man 
 to such a point of perfection, that the finest shades of thought 
 can be transmitted by it. The birds, it is true, show us every 
 day wonderful instances of the superior facilities enjoyed by this 
 mode of transmitting feeling. But since it is less spontaneous 
 m its origin, the motive force of society is even more essential 
 to brmg it to maturity, than is the case with mimic expression. 
 To assume that the sounds which the different animals utter
 
 other. 
 
 Chap. IV.] THEORY OF LANGUAGE. 193 
 
 have made no advance, would be as unphilosopliical as to sup- ances are so- 
 
 ,,. cial, oven in 
 
 pose that human speech had been always what it is now. As the animais. 
 we showed in the preceding volume (vol. i. p. 502), every animal 
 race is really a Grreat Being more or less' abortive, owing to 
 development arrested chiefly under the overpowering weight of 
 Man. If we apply this dominant law to the question before us, 
 we sliall find that the utterances of all sorts of animals really 
 arise, like those of man, from the combined efforts of the race, 
 and are gradually brought to perfection in a long course of 
 effort by successive generations and the living members of each 
 generation working together. The limits placed upon this 
 development are caused by the numerous obstacles, especially 
 those of which man is the cause, which stunt the progress of all 
 the animal races. Thus the social point of view must hold so 
 important a place in the Positive theory of Language, particu- 
 larly oral, that it must be tlie basis of any explanation of the 
 language of animals. 
 
 We may further see the ultimate superiority that Vocal ex- Orai lan- 
 pression at length obtains over Mimic, by noticing two qualities fortl^au ' 
 which the former enjoys, the one statical, the other dynamical ; 
 though to neither of these is justice usually done. The first 
 consists in the close dependence of the organs of expression on the 
 Brain, in which the chief nerves concerned in speech have their 
 origin. No other part of the muscular system is so closely con- 
 nected with the nervous centre. The vocal organs are thus 
 anatomically the best fitted to express our emotions and our 
 thoughts, however delicate. None of the higher races could 
 find much difficulty in manifesting these faculties of expression, 
 which are spontaneously suggested by our natural cries of joy or 
 pain. In the next place we may call to mind what was shown 
 in the volume preceding (vol. i. p. 563), the great advantage 
 possessed by Oral expression compared with Mimic, in that it 
 admits of a real monologue, that is, the speaker can address 
 himself. This quality, with the others mentioned, has caused 
 the almost exclusive adoption of this system of Signs by all the 
 higher animals ; so that in fact, the other modes of communica- 
 tion are only called language by a metaphysical extension of 
 the term. We see in a word, how this facility tends to increase 
 the importance we attach to a mode of expression which can 
 be practised readily by each for himself in private. This is 
 indeed an ample compensation for the fact, that the mode of 
 
 VOL. II. O
 
 194 SYSTEM OF POSITIVE POLITY. SOCIAL STATICS. 
 
 expression by the Voice is not so spontaneous at first, as that of 
 
 expression by Gresture. 
 Visual Ian- Xhus it is that with all the human races, the language 
 
 comes a addressod to the Eye, which at first was in use, ends by being a 
 
 mere aim- •' • j.i •j.i 
 
 liary, butit nicre auxiliary of the language oi the Ear, as is the case with 
 
 reacts on the '' •,., p-i c ^ iii 
 
 oral. the greater part of the higher races ot animals, huch would be 
 
 the normal state of the system of expression best adapted to a 
 phase of life, in which the affection always controls the intelli- 
 gence ; and wliere, accordingly, the Signs which are best adapted 
 to the mind yield place to those which correspond best with the 
 heart. But, besides this continuous assistance, the language of 
 the Eye has from the first exercised over that of the Ear an in- 
 fluence which, if less obvious, is deeper : one which has a great 
 share in determining the final form of human language, as it 
 furnishes the best distinguishing feature of language. 
 Language of Jn proportion as the progress of civilisation developed the 
 decomposi- intelligence, theoretical or practical, and reduced the part which 
 at first belonged to the feelings, the Eye, the sense which 
 specially ministered to the intelligence, gradually modified the 
 Language of the Ear, of that sense in closer relation with the 
 sentiments. This inevitable influence of written language made 
 the primitive oral language more analytic and less esthetic, so 
 as to enable it to express ideas relating to the external world 
 and our constant action upon it. The same principle has done 
 much also to extend the original domain of Art, though at the 
 same time it diminished its energy. In fact, language in its 
 purely musical form could not possibly extend to that great field 
 of expression which includes images, properly so called ; for 
 images are all originally connected with impressions derived 
 solely from the sight. The language of vocal sounds is in fact 
 of so synthetic a nature, that until it is decomposed in the 
 way of which the language of sight admits, the filler sensa- 
 tions which this latter can express cannot be given. Observation 
 in short must be supplied by imagination. There is no inherent 
 impossibility in expressing forms by sounds, so long as the nota- 
 tion, even when artificial, is sufficiently habitual. It is of every 
 day's experience, with children and even with animals, how 
 easily this relation may be formed. The primitive language is 
 greatly enriched by the intelligence without losing its esthetic 
 character, in spite of the inevitable weakening of its musical 
 power. The imagination strictly so called draws also a new
 
 Chap. IV.] THEOEY OF LANGUAGE. 1 95 
 
 force from the same source, since it obtains an almost continu- 
 ous exercise, in perfect conformity to its nature. For the im- 
 pressions felt by the Eye, only furnish the highly complex 
 function of imagination with elements ; but they do nothing to 
 assist the brain in its composite task. It is well known on the 
 contrary that, in all matters of art, and indeed even of science, 
 the imagination is never so active as when the eyes are shut. 
 Thus, musical art, when sufficiently modified, is more favoiu-able 
 to the expansion of the imagination than is the art of imitation. 
 
 The first e-reat modification due to the growing influence of Decomposi- 
 
 ^ ^ tionofartof 
 
 Sisfns addressed to the Eye rather than to the Ear, is in the ^"""'' '"^'^ 
 
 ® . -^ . . . . . Music an 1 
 
 decomposition of the primitive music into two distinct branches, Poetry, the 
 which are soon entirely separated, although their affinity ineceden2c.° 
 remains marked. Whilst the more emotional part of the first 
 art of sound retains its original name of Music, the more intel- 
 lectual part receives the name of Poetry. But the etymology 
 of the word inusic is enough, without the various kinds of 
 evidence furnished by the history of ancient times, to show 
 what was the true character of the original form of this art, 
 when Poetry was long only a part of Music. When Poetry 
 became independent of Music, it was with the special purpose 
 of increasing the influence of the Priesthood, who were the 
 great authors of this separation. Poetry now in fact received 
 a consecration from Eeligion ; and music properly so called 
 became subordinate to Theocratic Poetry. This change more 
 and more commended itself for public adoption, as the growth 
 of the intelligence, theoretic and practical, led men to the 
 necessity of a less synthetic language ; one in which ideas and 
 purposes might receive more adequate expression. Notwith- 
 standing the consequent loss of esthetic power, Art acquired 
 far more in range than it lost in intensity. By virtue of this 
 wider scope. Poetry soon became everywhere the first of all the 
 fine arts ; amongst which Music, though capable of more expres- 
 sion, holds only the second rank ; itself standing at the head of 
 tlie special arts, all subordinate to the general art of Poetry. 
 Sue]] is tlie historical explanation of the final arrangement of 
 the Arts in a series, which was shown as a principle in the 
 General View. This separation between Poetry and Music, 
 and the inversion of their original order, are the chief features 
 which distinguish true human Language from the language of 
 all the other animals. The similar inversion between the 
 
 o 2
 
 196 SYSTEM OF POSITIVE POLITY. SOCIAL STATICS. 
 
 Pecomiwsi- 
 tion of verbal 
 lineuage 
 into Poetry 
 and Prose. 
 
 Hii tory of 
 special 
 modes of lan- 
 g'uage, as 
 Algebra, is 
 defeiTed. 
 
 primitive Music and the original Mimic art is not in truth 
 special to our race. Most of the higher animals attain to it in 
 the same way that we do. But none of the animal races suc- 
 ceed in reaching- that more delicate form of analysis, which 
 marks the stage in which the mere language of Poetry is 
 distinct from the language of Music. This latter is the form of 
 lano-uao-e, beyond which natures of a lower order of intelligence 
 never rise. 
 
 With still better reason, we may regard as proper to 
 Humanity, the fresh modification which, under the growing 
 force of the same motives, leads to a further differentiation in 
 the language of Poetry, and gives it'a form better adapted for 
 use, though even less powerful in expression. From this 
 second great change the actual form of human language results. 
 And the use of prose properly so called, the origin of which is 
 suggested by the name, for the first time gives full scope for all 
 the purposes, active and speculative, of which language is 
 capable. The new wants both in thought and action which 
 increasing civilisation involves, require this separation of the 
 two forms of language into Poetry and Prose. With all 
 civilised populations it goes back as far as the epochs anterior 
 to direct recorded history, as I shall show in the succeeding 
 volume on the progress of society. As to the influence of 
 Language on the affections, in the form of Prose it obtains 
 fresh resources and even increased purity; although its artistic 
 power is less, when the actual language of poetry differs very 
 distinctly from language in ordinary use. 
 
 These are the three great changes by which the normal type 
 of Language is gradually formed. To the expression of Gresture, 
 with which man started, succeeded that of Music ; the expres- 
 sion by Poetry to that of Music ; and lastly Prose took the 
 place of Poetry. Each of these essential changes in the natural 
 order evidently had reference to general communication, the 
 grand purpose of this elementary institution. But it was no 
 less indispensable for the growth of the most important kind 
 of special progress ; the advance of the intelligence, practical 
 or theoretical, in its task of guiding the activity, the dominant 
 element of human existence. There is no necessity to give any 
 detailed account of the special modes of language which arose 
 out of a still further and analogous differentiation of ordinary 
 language, intended to meet certain scientific requirements.
 
 Chav. IV.] THEORY OE LANGUAGE. 197 
 
 The most remarkable of these is the language of Algebra, on 
 which subject it may suffice to refer to what was said in the 
 former work on Positive Philosophy. It would be a subject of 
 high philosophic interest to show how the gradual formation of 
 this language of Algebra fell of its own accord into the same 
 course as that which I have been tracing for Language gene- 
 rally. But this must be reserved for the special study of the 
 philosophy of Mathematics, in the Subjective Synthesis, which 
 I propose to follow the present work upon the philosophy of 
 Society. In this place I must limit the inquiiy to those 
 systems of Signs, which are sufficiently general to affect 
 directly the essential character of human Progress. 
 
 This leads me to fill up the preceding remarks by point- onginof Art 
 ing out another philological institution, which uniformly re- 
 sulted from a further indirect reaction of visual upon audible 
 language. I have already shown how the original art of 
 Gresture produces the two principal arts of form, in order to 
 fix its chief modes of expression. The same want is felt in 
 the language of the Ear also, which is naturally even more 
 evanescent. But the system of Audible Signs has not, like 
 that of Gestures, the means within itself of correcting this 
 great defect ; nor can it evolve a special art adapted to remedy 
 it. It is therefore forced, in spite of the superior place which 
 is its due, to borrow this indispensable instrument for fixing 
 its signs from visual language. Thus visible Signs have in- 
 directly a place in the institution of Language as a whole. 
 When the mimic art gave birth to tliat of painting, or even at 
 first to that of mere carving, the natural aid it gave to language 
 was effected by drawings or reliefs intended to preserve the 
 meaning of the chief symbols used. The result was the first 
 form of Writing, which consisted of a complete system of 
 visible signs, representing the Vocal Signs, and which by visiwe signs 
 taking their place when needed, effected their purpose in forVocai 
 the main. The special name which this form of writing- 
 retains, the Hieroglyphic, will always record the sacerdotal i. Hia-ogiy- 
 character of its origin and object. In the early Theocracies 
 it formed the only intellectual bond between successive gene- 
 rations. But the populations that succeeded in really freeing 
 themselves from a government of Priests, which soon became 
 oppressive, contrived to effect the same object of transmitting 
 thoughts by means of an institution, not so spontaneous, but 
 
 pliic.
 
 198 SYSTEM OF POSITIVE POLITY. SOCIAL STATICS. 
 
 capable of dispensing with the constant use of a double 
 language. Tliis new want became more obvious since the 
 preservation of Hieroglyphic writing required a special Caste, 
 whose yoke was burdensome to the people. Such were the 
 constant influences which, outside the Theocracies properly so 
 called, led to the completion of the institution of language by 
 2^Aiphabe- ^lie fortuuate yet recondite discovery of Alphabetic or Syllabic 
 Writing. It is too obvious to need comment that this tiual 
 achievement, without which no intellectual continuity would be 
 possible, is that one of the gifts of expression that is most 
 peculiarly confined to Man. No society amongst the animal 
 tribes could possibly reach the stage, in which this crucial 
 discovery in thought is secured. But to moderate any mis- 
 taken sense of pride in this peculiarity of man, it is just to 
 remember that the impossibility which prevents the higher 
 animals from doiûg the same thing is a consequence chiefly, 
 that they cannot overcome the bar imposed by the ascendancy 
 of man on their social advance. But for this fatality, the 
 cerebral organ of language is sufficiently developed in several 
 animal races to give the most favoured of them some such 
 social instrument as Writing. Be this as it may, no other 
 race, but Man, has reached this last perfection of Language ; 
 one in which its two early forms, the Mimic and the Pictorial, 
 are closely combined. 
 Language *^"^^^^ ^^"^ ^^® mutual rclatious of the essential elements of 
 
 .^s^fbrmich" l^^iïï^ïi Language, when we have analysed its very complex 
 oi: so:!ioiogy. nature. It must be borne in mind that our inquiry is dealing 
 with Language, only so far as it is common to all times and 
 places. When I conclude this difficult theory, I shall have to 
 point out, how impossible it was to accomplish it, until Sociology 
 liad become a science ; without which neither the principle nor 
 the true character of Language could have been determined. 
 Apart from some happy suggestions on special points, it is not 
 more than a century since all thinkers, who ventured to hazard 
 anything on this great topic, ended by having recourse, more or 
 less openly, to Theological sources of argument. Hencefortli, I 
 trust, the Positive spirit will be in a position to deal directly 
 with the domain of philology in all its extent ; for it is one in- 
 timately connected with the general reconstruction of philo- 
 sophy. And that, without waiting for any special treatise ia 
 order to develop the notions just propounded.
 
 Chap. IV.] THEORY OF LANGUAGE. 199 
 
 I have now to continue and work out systematically the personal 
 scientific theory of human language, by explaininsf from the Language, 
 point 01 view above stated, the chiei ends which Language 
 serves in our real existence, individual and collective. In this 
 second inquiry we shall, as in the former, give to Language its 
 full pliilosophical meaning, that is, according to the true in Language 
 
 t- ir &' 7 o we must in- 
 
 definition of it, the whole of those agencies which enable us to ciude aii 
 
 , . forms of 
 
 convey to those without the various impressions we have with- Anistic ex- 
 
 '~.' . p .-...., ■, pression. 
 
 in. This system of expression forms in fact an indivisible 
 
 whole, in which the most used and yet the least expressive part. 
 
 Language in its special sense, cannot be really separated either 
 
 philosophically or historically, from that part specially known 
 
 as Art. Art, it is true, that is in its widest sense including 
 
 not only its common basis. Poetry, but also its four essential 
 
 branches. Music, Painting, Sculpture, and even Architecture, 
 
 forms the necessary complement of Language to give utterance 
 
 to all our deepest impressions. Besides, Art constitutes the 
 
 only portion of Language which is really universal, that is to 
 
 say, understood by the whole human race, and in different 
 
 degrees, by all the superior animals. Lastly, this, the most 
 
 emphatic portion of Language, furnishes the true source of the 
 
 most usual portion. To separate these two forms of Language 
 
 would be therefore both arbitrary and irrational, at least when 
 
 we reduce Art to its two principal elements. Song and Drawing, 
 
 the exercise of which will become as general as the use of the 
 
 mother tongue, so soon as the education of mankind shall have 
 
 been placed on its true footing. 
 
 There is no better proof of the inherent incapacity of meta- Language 
 ^ . though need- 
 
 physicians to attain to sound philosophical ideas than the vain ing mdivi- 
 
 ^ •' J- A _ dual oreans, 
 
 attempts they have made to find an individual origin for an is essentially 
 
 ^ •' _ _ ^ a social 
 
 institution so thoroughly social as Language. It is melancholy faculty. 
 to see how much these metaphysical sophisms captivated a 
 mind so excellent as that of Hobbes. Contrary to all evidence 
 he holds that the use of Signs to aid thought was practised first 
 by individuals, before signs passed into use in communications 
 between persons. When we first trace the influence of Language 
 on our individual life, we must see at once how impossible it is 
 for us to return to this fantastic notion, which the Positive 
 Philosophy finally discards. At the same time we recognise as 
 a general law, that all the functions of the true Grreat Being, 
 notwithstanding that they belong to a collective existence, re-
 
 200 SYSTEM OF POSITIVE POLITY. SOCIAL STATICS. 
 
 Langmace, 
 one of the 
 five intelleo- 
 tnal func- 
 tions of the 
 Brain. 
 
 Logical cha- 
 racter of 
 Language. 
 
 Belation to 
 the Logic of 
 Signs. 
 
 Comparison 
 with, 
 
 1 . Logic of 
 Feeling. 
 
 quire individual organs for their actual realisation. Now, of 
 one of such modes of realisation I am about to treat, so far as 
 it is effected by the initial institution of Language. 
 
 Before nndertaking directly to trace its relations to the 
 three essential elements of our cerebral existence, we must 
 determine the proper office of Language in the Logical system 
 generally. For on that depends the whole of its serious in- 
 fluence not only on our speculative, but also on our active, nay 
 even our emotional life. According to my Theory of the 
 human Brain (vol. i. p. 543), Language forms in fact one of 
 the five intellectual functions, although more than tlie other 
 four, it is subject to the influence of Feeling. Thus its reaction 
 on Feeling in turn, however powerful, is essentially determined 
 by its mental character ; and this must be in the first instance 
 examined. 
 
 The preceding volume has laid down the Positive theory of 
 human Logic, that is to say, the use in combination of Feel- 
 ings, Images, and Signs, to facilitate Observation, and above all 
 Eeflection. In the first chapter of the present volume, I have 
 already traced the historical evolution of these three general 
 elements during the three principal phases of the Education of 
 the race under Theological systems. We thus know how Feti- 
 chism. Polytheism, and Monotheism, respectively developed 
 in all the advanced races, first the Logic of Feeling, then that 
 of Images, and lastly that of Signs. These three successive 
 evolutions were the result therefore of use alone, at once 
 general and continuous, without any special or dogmatic rules. 
 From these three stages through which it gradually passed, the 
 complete and final form of human Logic has resulted : now 
 that the Positive Philosophy has established a definitive concert 
 between all the necessary elements. This explanation enables 
 lis now to conceive the true Logical character of Language, and 
 to get rid of all the metaphysical exaggerations, which intro- 
 duced confusion into every inquiry conducted on that method. 
 
 It will suffice to give in a general way, a plain comparison 
 of this last Logical element, the most artificial of all, with each 
 of the two preceding. 
 
 We ought to regard as more certain than either of the 
 other two, the Logic of Feeling, that is, the art of assisting the 
 combination of ideas by resorting to the connection between 
 the corresponding emotions. No artificial method can possibly
 
 Chap. IV.] THEORY OF LANGUAGE. 201 
 
 be so efficient as this instinctive one ; for from it in reality 
 spring all the great inspirations of the intelligence, notwith- 
 standing the unthinking contempt it meets from the majorit}'- 
 of modern philosophers. Its efficiency rests indirectly on the 
 cerebral law, that the Emotional organs are more energetic than 
 the Intellectual. But this primitive form of Logic has 
 naturally two serious drawbacks, first that it is not entirely 
 under control of the will, and then that its materials are not . 
 capable of great precision. We are not capable of reproducing, 
 exactly as we wish it, the Emotions which are the fittest to 
 stimulate our various Thoughts. Besides this, since our con- 
 ceptions are necessarily far more multiform than our feelings, 
 the correspondence between them cannot become very accurately 
 defined. 
 
 These two defects are at once remedied, when the Logic of j^.^rfs.'' °^ 
 Images becomes sufficiently developed to be an habitual assist- 
 ance to that of Feeling. In fact the reproduction of Images 
 is much more under control than that of the Feelings, and 
 besides it admits a far higher degree of complexity. It is 
 therefore much easier for us to associate each notion with an 
 Image than with a Feeling ; and thus we can better promote 
 the natural combination of Thoughts. In fact this amounts to 
 calling in the apparatus by which we observe to aid that by 
 which we think. But although the former is more active thau 
 the latter, it is less active than the apparatus of feeling. Hence, 
 this second Logic, that of Images, though more available and 
 more precise than that of Feeling, has less power. Besides, 
 Images are very far from being reproduced or multiplied, at all 
 in the measure of our wants, especially our intellectual wants. 
 
 Hence comes the LoRical Function of Language, that The Logical 
 
 *=> & s:> ' value of Lan- 
 
 is to say, it completes, as far as possible, our general means gmge-.it 
 of mental combination by converting into a practical instru- the Logic of 
 
 •^ *= -Il Feeling and 
 
 ment those impressions which are the most entirely under of images by 
 control, as well as the most varied. Signs are far from pos- 
 sessing that close and natural correspondence with Thoughts 
 which Feelings, and even Images have. But when the asso- 
 ciation between Signs and Thoughts lias been sufficiently con- 
 firmed by mature exercise, the facility with which we can 
 reproduce and multiply Signs is such as to render the ^vork of 
 speculation both more rapid as well as more exact. Neverthe- 
 less this, the proper use of Signs, ought never to be conceived 
 
 that of Signs.
 
 202 SYSTEM OF POSITIVE POLITY. SOCIAL STATICS. 
 
 of apart from the general theory of Expression. This was the 
 irrational course of all the Ontological schools, except during 
 the Middle Age ; for, looking only to the artificial mode of 
 Logic, they utterly overlooked the two natural modes of Logic, 
 that of Images and that of Feelings. We may disregard these 
 pretentious authorities, the effect of which would be to reduce 
 the reasoning faculty of man to mere Language ; for the im- ' 
 mutable laws of our nature have invariably given to the 
 instrument of Feelings and of Images, a higher logical value 
 than to that of Signs. The great use of. the third form of 
 Logic consists in fact in its assisting the second, just as this 
 assists the first form of Logic ; so that Signs facilitate the com- 
 })ination of Images, as Images aid the association of Feelings. 
 However the union of Signs with Thoughts may become direct ; 
 and indeed it must often do so, in abstract ideas. There in- 
 deed we establish an artificial connection between the world with- 
 in and that without. But this immediate relation of the two is 
 one much less stable than the relation based on the spontaneous 
 help of Images and Feelings. We ought therefore to look on 
 our logical instrument taken in its highest form, and it is as 
 yet almost in its germ, as consisting in the happy combination 
 of these three general processes : that each Word should recall 
 as far as possible an Image, and each Image a Feeling. We 
 shall then have called in the Order of nature without, to complete 
 the work of our development within ; for we shall thus connect 
 our Emotions, which are essentially subjective, with Signs, 
 which are principally objective, the instrument being Images, 
 objective in their origin, and subjective in their seat. We 
 thus see how false and narrow are the ideas of those who have 
 pretended to analyse Logic ; inasmuch as they have turned all 
 their attention to the most voluntary, but the least powerful, of 
 the three essential modes of combining ideas. 
 Langnage^on ^^^ that WO have determined the direct office of Language 
 cerebraisys- ^ithin^ ^6 cau better trace the indirect reaction of this great 
 
 institution upon all the sides of our cerebral life. 
 ?eactfo.T This inquiry need concern only two distinct influences : one 
 
 ofThoùgï over the Affections, the other over the Intelligence. For Lan- 
 rèouy°on'" g^^g^ has uo direct influence on tlie three practical functions, 
 chaiacter. except to obtain the muscular action which it needs. For this, 
 Energy to put it in motion, Caution to keep it continuous, and 
 Persistence to follow it to the end are always indispensable.
 
 Chap. IV.] THEORY OF LANGUAGE, 203 
 
 No one of the other four organs of the Mind has any direct 
 association with the three organs of the Character, in the strict 
 sense. But, with the exception of this constant relation, and it 
 is a nornaal element of real expression, the cerebral organ of 
 Language only modifies the Active region of the Brain by the 
 intervention of the Affective region, as in general the whole 
 Speculative region does also. If signs can often exalt or 
 moderate Courage, Prudence, or Perseverance, it is only through 
 their action, direct or indirect, upon the Feelings. We must 
 therefore here limit the cerebral influence of Expression, first 
 to the Affections and then to Conceptions. These two relations 
 besides must be considered in a manner thoroughly general ; 
 nor must any attempt be made to connect them specifically with 
 any particular propensity, or any of the various faculties. But 
 after having sufficiently seized the spirit of this theory, the 
 competent reader will be able to supply all that may be wanted 
 to clear up these subordinate points, which it would be out of 
 place to follow out here. 
 
 In studying: both sides we must steadily keep in view the Both must 
 
 ^.-, 1 ., ifT 1 • be looked at 
 
 bociai purpose, the special mark oi Language, the communica- from the 
 tion from man to man of Feelings and Thoughts. The simply 
 individual point of view is so far from fitting this great subject, 
 that it prevented the metaphysicians from properly appreciating 
 even the influence of Language on the intellect, though their 
 attention was solely given to this. 
 
 To apply this principle first to the influence of Language Emotinnsare 
 
 rr J f L & & strengthen- 
 
 on the affections, it is easy to explain, by means of the first law ed by ex- 
 
 of animal life, the profound reaction of Expression over Feel- 
 ings. It is indeed an instance of the general law of exer- 
 cise throughout the whole vital series. Our inclinations urge 
 us to express our emotions, even in solitary life, just as 
 they urge us to act in order to satisfy them. The gestures 
 which combine in forming expression, at least in its imitative 
 form, are essentially the same as those which are used in action. 
 Besides, we express our feelings, for the most part in order better 
 to satisfy them, by procuring the assistance of our fellows. If^ 
 therefore, on every ground Expression be the result of Feeling, 
 it must tend in its turn to develop and strengthen Feeling. 
 This strict action and reaction, which universally apply to all 
 the affections, belong in particular to the sympathetic instincts. 
 For as they find free vent they produce around us in others new
 
 204 SYSTEM OF POSITIVE POLITY. SOCIAL STATICS. 
 
 The more 
 
 fully, the 
 more the ex- 
 pression is 
 (Complete, as 
 ia Writing. 
 
 emotions adapted to stimulate us in the best way; and the 
 process of alternate reaction is continued almost indefinitely. 
 At the same time Expression never forms the most powerful 
 means of awakening Affection, for this is always strengthened 
 far more by the Action which Affection suggests. But, next 
 ■diter practice, properly so called, Language becomes certainly the 
 best general stimulus to Feeling. All the preliminary, orms of 
 religion, and especially Catholicism, understood profoundly 
 though in an unsystematic way, this precious faculty of our na- 
 ture, when in order to perfect the moral culture they resorted to 
 the regular exercise of Prayer. The Final Eeligion will on sys- 
 tem turn this faculty to far higher use, and will give a direct 
 expansion to the sympathetic instincts in the Subjective Life, 
 as will be specially explained in my last volume. 
 
 The influence which Language by its nature has upon 
 Feelino- becomes in the case of every emotion, but especially 
 any benevolent emotion, both more lively as well as more deep, 
 according as the expression is more complete and more vigorous. 
 The various degrees of this influence may be very clearly seen by 
 comparing the three general forms of communication between 
 man and man : Gfesture, Speech, and Writing. When the 
 former is used alone, its influence on the actor himself is less 
 than either of the others, however great its influence on the 
 person addressed. Expression by the voice, especially when 
 freely accompanied with the appropriate gestures and attitudes, 
 has a far higher moral effect ; and this has been recognised at 
 all times in religious prayer. But expression in writing, in 
 spite of its being carried on in silence and solitude, affects tlie 
 agent far more keenly, when it results from a spontaneous act. 
 The mental effort involved becomes a new source wherefrom to 
 kindle the affections, provided that it does not absorb the in- 
 telligence. Besides writing alone admits of all the fulness and 
 precision that expression requires. Thus the letters of two 
 lovers are usually, if they deserve the name, more tender even 
 than their conversation. The reaction of Expression on Feel- 
 ing is therefore always to be measured by its own cerebral force. 
 But its moral influence extends even to the case in which 
 language is entirely passive, that is to say when we employ 
 formulas borrowed from other sources. Although the forms of 
 prayer contained in religious books cannot often precisely suit 
 thç true situation of each believer, still the well directed use of
 
 Chap. IV.] *• THEORY OF LANGUAGE. 205 
 
 these forms, does not fail to exert a very healthy influence on 
 the spirit. It is however less than would be the case, if the 
 believer had composed his own particular effusion, either at 
 the time of uttering it, or, it might be, long previously. We 
 may say the same for those passages from the great poets, which 
 we find of great service in putting our spontaneous utterances 
 into the most perfect form. In this case too the excellence of 
 the expression is increased by the remembrance of all the sympa- 
 thies these very words have awakened in those who have gone 
 before us. Nevertheless, however superior in the way of art, these 
 passive effusions which we repeat never reach the same degree 
 of influence that our smallest original expressions have ; they 
 are never so appropriate to the occasion, nor so spontaneous. 
 
 In this general theory of the influence of Language on Artistic ex- 
 Feeling, it has been assumed that Language is confined to its ll^f^m 
 most usual form, that of Signs properly so called. But its fec^mf 
 moral influence becomes still more marked, although following ^™° '°"' 
 always the same laws, when expression rises to the dignity of 
 art ; when it combines with the artificial Signs an apt use of 
 the external Images, which naturally arise from forms or sounds. 
 The superior power of such a language gives it a very decisive 
 influence on the feelings, even when not strictly original and 
 spontaneous. This power even compensates not unfrequently 
 for a total absence of spontaneity, and even imperfect suita- 
 bility to the occasion, as we constantly see in the influence of 
 religious ceremonies and works of art over spectators, who 
 stand aloof from any part in them. Advantage is too often 
 taken of this tendency for the purpose of stimulating artificial 
 emotions, by tlie use of formulas and compositions addressed to 
 feelings still dormant. When I come to treat of moral train- 
 ing, I shall take great care to bring out carefully the practical 
 importance of the normal rule, that Expression must always be 
 kept subordinate to Affection. Eut, whilst Expression must 
 never anticipate Feeling, it may be used, though with very 
 great moderation, to give a fitting encouragement to the flow 
 of the higher sentiments at the moment of formation. If this 
 stimulus be premature, the most powerful artistic impressions 
 will leave behind them little but memories ; and these will 
 have no influence on the feelings, until the cerebral organ of 
 language itself reproduces them at some fitting time. Lentil 
 this is effected. Expression coming before Feeling often leads
 
 206 SYSTEM OF POSITIVE POLITY. SOCIAL STATICS. 
 
 Intellectual 
 effect of 
 Language. 
 
 Artistic 
 effect. 
 
 to the serious danger of preparing the way for an affectation, 
 whereby true emotion becomes ever afterwards impossible. It 
 is not even sufficient for the expression to relate to an actual 
 feeling. It must also have as its constant object a real com- 
 munication, either individual or collective ; but this may be 
 equally subjective, or objective. If tlie presence of the adored 
 object without us were regarded as indispensable to the moral 
 effect of our effusions, we should be unable to account for the 
 influence on the brain of religious prayers. 
 
 Now that we have sufficiently determined the influence of 
 Lano-iiage upon the affections, it remains to consider its action 
 upon the intelligence. If we regard language as expressing 
 conceptions rather than feelings, it will suffice to distinguish 
 two orders of thoughts, the one Esthetic, the other Scientific. 
 There exists, doubtless, a third class of conceptions, those which 
 are ordinarily called Technical : that is to say, ideas relating 
 neitlier to the emotions of our hearts within, nor to the notions 
 we form from the world without, but merely to our power to 
 modify by action the environment around us. At the same 
 time, I propose here to put aside the natural distinction, which 
 I have already so frequently used, and which will be needed in 
 the rest of this treatise, that between the Technical and the 
 Scientific class of ideas. For the influence of Language on the 
 Brain must be essentially the same for the whole of our ideas 
 concerning the external world, whether we think with a view 
 to immediate action, or not. The only intellectual distinction 
 we need here take into account is that of the subjective or the 
 objective nature of the conceptions to be conveyed. Any 
 general subdivision of objective ideas into scientific and 
 technical, would lead us into digressions, which I would rather 
 leave to the reader. TJiey require no new principle : merely a 
 sufficient amount of attention to the differences already drawn 
 out in my theory of the Brain (vol. i. p. 540), between the 
 two kinds of Contemplation, and also the two kinds of Medi- 
 tation. 
 
 The normal influence of Language upon artistic construction 
 forms a natural mode of transition from its moral to its scien- 
 tific value. In fact the compositions of art, thougli in the full 
 sense intellectual, have no use but to recall in a finer way our 
 own feelings. This is the reason that the artistic power of 
 Language mainly arises from its direct influence on the affec-
 
 Chap. IV.] THEORY OF LANGUAGE. 207 
 
 tions awakened. Accordingly, to follow out the esthetic effect 
 of language would lead only to an unnecessary repetition of 
 principles already stated. The influence of Language upon 
 Art does, however, possess another essential element, the only 
 one I need specially deal with. 
 
 It consists in the capacity Language has of assisting the Language 
 spontaneous combination of the mental Images whicli constitute combination 
 the true domain of Art. This aid to thought may result in the images. 
 first instance from the artificial Signs of which ordinary lan- 
 guage is composed, so soon as use has previously connected them 
 with the forms and the sounds to be suggested to our minds. I 
 have already explained the power of words to kindle our deep- 
 est feelings by a very natural quality in them which must often 
 have appeared supernatural in the long infancy of human rea- 
 son. We can understand liow, à /or^iori, words suggest images 
 even more easily ; for the higher degree of resemblance 
 between words and images involves a closer connection. If the 
 inner life, so carefully cultivated in the Middle Age, were not 
 now deplorably neglected, the daily exercise of meditation 
 would enable everyone to feel for himself how the least word 
 can awaken some image, whether of sympathy or veneration, 
 little as the word itself may seem akin to it. Now the realisa- 
 tion of Art consists on the one hand, in the happy combination 
 of mental images, duly clothed with beauty; and on the other 
 hand, in the vigorous communication of these inner images, by 
 a corresponding system of outward images, furnished by sounds 
 or forms. Under each of these two essential aspects, the 
 operation may be much promoted by the use of Signs, equally 
 adapted to represent the inner or the outward kinds of Images ; 
 for signs, like images, are drawn from without, but are em- 
 ployed within us ; they are objective in their source, and sub- 
 jective in their seat. But after duly accounting for the artistic 
 influence of Language in the strict sense of the word, no diffi- 
 culty will be found in extending the same explanation to 
 Language in its most expressive form, that in which it becomes stm more so 
 
 _, 1 • ^ ^'^^^ general 
 
 Art proper, b or the outward Images, which are at the service Expression 
 of the musician or the painter, must evidently serve, even 
 better than purely artificial Signs, to combine and translate the 
 inward Images shaped by the emotions. When the reformed 
 Education of tlie Future shall have rendered the arts of sinff- 
 ing and of drawing as familiar to all as speech or writing, 
 
 in Art.
 
 208 SYSTEM OF POSITIVE POLITY. SOCIAL STATICS. 
 
 Kffect on 
 Worsliip and 
 Prayer. 
 
 Effect of 
 Language on 
 speculative 
 powers. 
 
 Speculation 
 has two 
 stises, as it 
 is, or is njt, 
 ccmmuEic- 
 able. 
 
 everyone will make constant use of the precious assistance that 
 these arts will afford for all artistic compositions, public or 
 private. These intimate laws of our cerebral constitution are 
 now only practically known to a small number of poets and 
 artists, sufficiently well trained to apply one art to the con- 
 tinual perfecting of another. But Positive Keligion, when it 
 shall o'ive universal prevalence to the Encylopaedic system of 
 Education, will soon bring about a sense of the reality and im- 
 portance of this connection between the Arts, one of such 
 direct interest to the entire sphere of human Worship. Then 
 every intellect will be capable of original art, at least so far as 
 to compose its own prayers ; and all must feel how valuable is 
 this interchange of resources between the arts of expression ; 
 for we shall all find its use in perfecting our performance of 
 the daily duty of Prayer. 
 
 Now that we have established the great use of Language in 
 aidino- the most powerful of our cerebral functions, and the 
 constructions best adapted to our intelligence, it remains to 
 show its even higher importance in the least spontaneous, and 
 the most abstract of o\u- mental operations. Its part in 
 scientific conceptions was regarded with a most mistaken spirit 
 of exaggeration, under the reign of Metaphysics. Thinkers, 
 who were themselves almost invariably given up to vague and 
 floating ideas, owed what these had of apparent fixity chiefly to 
 Signs. Besides that they profoundly misconceived the direct 
 combination of real notions, they entirely neglected the reaction 
 of the Feelings over the reasoning powers, and even that of 
 Images. Their whole attention therefore was concentrated on 
 Signs, the least powerful of the three general aids to reflection ; 
 and they attached far too great importance to tlie adaptability 
 which is the great quality of Signs. Although scientific studies 
 have often given a partial confutation of these metaphysical 
 aberrations, the positive spirit in philosophy had not acquired 
 views sufficiently general to construct a better theory, until the 
 foundation of Sociology had established the only point of view 
 in agreement with the true theory. For, it is only when we 
 refer language to its social purpose, that we can duly estimate 
 its principal theoretic importance. 
 
 We must, in fact, distinguish in every scientific construction, 
 two natm-al phases : one simply preparatory, in which concep- 
 tions are not capable of communication ; the other in which
 
 Chap. IV.] THEOEY OF LANGUAGE. 209 
 
 they are communicable, and which alone is final. We attribute 
 too great a part to Signs in the former operation, and not 
 enough in the second. 
 
 Whilst ideas, inductive or deductive, are in the first process wiiiistcon- 
 of formation, the principal logical ofiice belongs directly to the formation, 
 feelings, which guide and sustain the effort of the mind, call- only sug- 
 ing in images so as to make its work more precise and more 
 rapid. Signs have only a subordinate part, that of giving 
 greater fixity to the elements and the results of each abstract 
 speculation ; and these are seriously exposed to be modified or 
 effaced without such help. The whole science of calculation 
 offers us from its primary steps, admirable examples of this 
 precious faculty. Indeed abstract numeration would become 
 impossible to us beyond the number three, as it is with the 
 animals, if the power of giving names did not enable us to 
 preserve and distinguish the different groups of units. But 
 this indisputable usefulness of Signs with respect to the 
 simplest notions very much diminishes as subjects become com- 
 plicated. Outside the sphere of mathematics. Language really 
 only assists this first phase of meditation, in so far as it fur- 
 nishes, according to the happy expression of Hobbes, some notes 
 to mark out the coiurse freely chosen by the intelligence. Pro- 
 perly applied here and there, they give increased precision to 
 the conditions and the products of this provisional construction 
 of the mind, before it would bear any formal statement in 
 argument. 
 
 It is altogether different when the mental action tends Butexpres- 
 directly to communication, which is the proper object of all test of ma- 
 mental action. Communication is the only decisive proof that conception. 
 any conception is matured. Not only does it verify the fact 
 that the conception is real, preserving us_from mistaking the 
 subjective for the objective ; but it effectually makes out that 
 the conception has acquired due precision and consistence. 
 Even when we are forming ideas merely for our own personal 
 use, we ought to look on all those which we are unable to com- 
 municate as hardly sufficiently worked out. For, though they are 
 not essentially chimerical, the test that we cannot impart them, 
 should alone suffice to set them down as vague, confused, and 
 floating. Now, the language which immediately aids in com- 
 munication must be of great use also in that elaboration of 
 thought which makes communication possible. Its office is no 
 
 TOL. II. P
 
 Especially 
 
 210 SYSTEM OF POSITIVE POLITY. SOCIAL STATICS. 
 
 longer confined to furnishing mere scattered notes, as in the 
 first sketch of the idea. Its function is to effect a continuous 
 train of exposition which develops and clears itself at the same 
 time that meditation goes on ; and thus the spontaneous flow 
 of conception becomes difficult to distinguish from the formal 
 expression which assists it. 
 
 This logical value of Language is shown in the two general 
 Som'^oï modes of communicating ideas, the first in Words, the second 
 WrittoS°°' iîi Writing. The first, the least perfect and the more easy, 
 forms only, with a true thinker, a preliminary trial, public or 
 private, whether his conceptions are mature. Even when suc- 
 cessful, oral expression can never be adequate ; for the rapid 
 manner in which it is uttered and comprehended forbids the 
 requisite depth of examination. But whilst speech can enable 
 us to judge of the reality and the opportuneness of the work 
 submitted to attention, it shows very plainly the efforts further 
 required to give the clearness, precision, and coherence which 
 are needed, if the result is to have completeness and perma- 
 nence. This final state of excellence can only be obtained by 
 written exposition. 
 All great Not only docs Writing, and Writing alone, by preserving the 
 
 needs^the'^ idcas which are formed, enable them to be critically considered, 
 nessofwrit- apart from any oratorical effect. Besides, the clearness and 
 continuity which are proper to Writing lead us, as it is gradually 
 and silently worked out, to the last degree of precision and of 
 consistency of which human thought is capable. It is impos- 
 sible to reach this point when one is confined to oral communi- 
 cation even in public. All great conceptions after being 
 sufficiently prepared by meditation, have reached perfection 
 only under the pen, in the way of full written exposition. 
 Accordingly, in writing, the part which language has in 
 thought becomes more inseparable from the simple mental 
 effort ; and it justifies the celebrated aphorism of BufFon 
 (that the style is the man), a saying that should not have been 
 limited to artistic grace of composition. It is in writing 
 especially that we can often observe the cerebral phenomenon, 
 mentioned in the preceding volume, that of expression pre- 
 ceding thought, without affecting their parallelism. The organ 
 of Language, more active at that moment than the apparatus 
 of Meditation, leads the way for the time in the immediate 
 sentence, guided by the effect of those which preceded. It 
 
 ing.
 
 Chap. IV.] THEOEY OF LANGUAGE. 211 
 
 thus furnishes expressions, which may be premature ; but which 
 will presently be perfectly apt to the argument. This phe- 
 nomenon, besides confirming directly that the organ of ex- 
 pression has a separate existence, shows also how deeply it co- 
 operates in the intellectual labour of written composition. 
 
 In this summary analysis of the scientific office of Language, science 
 I have had chiefly in view the use of words and notations ; as combined 
 more fit for the elaboration of abstract thought. But for scientific Expressfon, 
 
 r»,ii- , J.J.1 J.1T artistic and 
 
 as tor esthetic uses, we must recur to the precept already ex- literary. 
 plained, of invariably regarding Language in its entirety, that 
 is to say, in its intimate connection with Art. This, the 
 esthetic part of the complete system of human expression, as it 
 is at once more concrete and less analytic, is not so well 
 adapted to scientific dissertation, as it is to artistic composition. 
 Still even in science it can fulfil a part, very much more apt 
 and more effective, than our very imperfect scientific canons 
 would lead us to suppose. In the ' Positive Philosophy ' I have 
 already pointed out, how well fitted the artistic spirit is to give 
 completeness to our scientific theories, by bringing out that 
 free range which all positive conceptions must have by virtue of 
 their relative character. Moreover, as I showed in the ' Greneral 
 View,' the Education of the Future will have to prepare the 
 way for the Logic of Science by the Logic of Art. These two 
 considerations naturally lead us to dwell on the more special 
 and continuous office which Art has to perform for Science, I 
 mean its title to be the natural complement of Language, so 
 far as it can directly aid the two essential parts of scientific 
 elaboration. When the problem of man's cerebral powers is no 
 longer broken up in details, as is now done by our specialists, 
 the importance of thus making Art the instrument of Science 
 ■will be seen in common use, and will present nothing anoma- 
 lous. It will be obvious to all, that our intellectual culture 
 ought to have the synthetic character demanded by that entire 
 unity we find in the system of organs peculiar to the Intellect. 
 
 The aid of Art will be specially useful to Scientific Thought Aidof Artin 
 in that stage which precedes the work of exposition, and which tuought'and 
 is less adapted to the use of artificial signs. In tliis phase our '^^^'°*' "*°' 
 speculative conceptions are more general and less exact, and 
 are thus more easily open to the influence of Poetry, and even 
 to that of Images, whether musical or graphic. The same aid 
 may be extended to the first and most abstract conceptions ; but 
 
 p 2
 
 212 SYSTEM OF POSITIVE POLITY. SOCIAL STATICS. 
 
 it is best fitted to the very highest, as being those which are 
 the most closely akin to our nature, according to the General 
 Law of increasing generality and decreasing intensity. Even 
 during the second stage of Meditation, that in which our 
 speculations pass from Conception to the process of Communi- 
 cation, not excepting that written exposition which completes 
 the full maturity of reflection, Art may still be able to give 
 direct help to Science, though it be in a lower degree. These 
 ultimate Conceptions are then reduced to a condition more 
 exact and less synthetic it is true, but still one which by reason 
 of its greater vividness, allows artistic representation by Images 
 to supplement the Logical value of artificial Signs. If our 
 academical pedantry despises the aid of the Arts in the formation 
 of Ideas, a race of thinkers hereafter, better trained in Music 
 and Drawing, will know the true value of both. The Arts 
 supply Language with resources it never can dispense with, 
 even in abstract reasoning. The Positive Theory of human 
 nature, by thus insisting on the regular use of Art as an aid to 
 Eeflection, apart from its reaction upon Feeling, shows the high 
 importance of calling into play all the resources which can 
 contribute to the difficult task of systematic thought. 
 
 Such are the normal relations which the institution of 
 human Language bears to the various sides of our cerebral life. 
 These general indications will be fully developed in the sixth 
 chapter of this volume, on the general scheme of Social Life. 
 The following volume will exhibit the same points with in- 
 creasing distinctness ; for it will trace the gradual Evolution 
 of the race in its entirety. And lastly, the fourth volume will 
 follow out in detail, and will apply the same principles, so as 
 to show the final condition of this great institution of Language. 
 The foregoing suggestions will, however, suffice for the abstract 
 point of view, which we have here to keep, in view in order to 
 found the true theory of Language. 
 
 In order to complete this theory, I have only to extend it 
 i^n2-2ii *^ collective life, the only possible source of Progress. But no 
 very long examination of this the social side and the proper func- 
 tion of Language will be necessary. We required a very careful 
 explanation of the reasons, why an institution solely devoted to 
 mutual intercourse nevertheless should exert a profound influence 
 over the chief individual functions. This difficult question had 
 been so narrowed and even obscured by the older philosophy, 
 
 Social 
 Function of
 
 tiou. 
 
 Chap. IV.] THEOKY OF LANGUAGE. 213 
 
 that to reduce it to positive methods, required several intricate 
 discussions. There will be no occasion for any such elaborate 
 argument in treating a question so well defined as that of 
 direct Communication, first for domestic, then for political 
 purposes ; the only difiiculties attending this discussion being 
 .such as arise from the impossibility, of getting the right point 
 of view. 
 
 Viewed in its social aspect, the institution of Language may Language is 
 lastly be compared to that of Property, the Positive Theory of analogue of 
 which was expounded in the second chapter of this volume, but^^ke 
 For Language fulfils for the spiritual life of Humanity an admit"of'no 
 indispensable office, analogous to that which Property fulfils app^pSa- 
 for its material life. Having first rendered help in the ac- 
 quisition of all human knowledge, theoretical or practical, and 
 then having promoted the development of Art, Language 
 enshrines as it were this double form of intellectual wealth, 
 and transmits it to new cooperators. An essential difference, 
 however, between these two conservative institutions is due to 
 the different modes in which the stores of Language and those 
 of Property are preserved. The products needed for our personal 
 wants, being necessarily destroyed in the act of use, are by the 
 institution of Property entrusted to the keeping of individual 
 holders ; and their usefulness to society is even increased by 
 judicious concentration of them in particular hands. On the 
 other hand, Language forms a kind of wealth, which all can 
 make use of at once without causing any diminution of the 
 store, and which thus admits a complete community of enjoy- 
 ment ; for all, freely participating in the general treasure, un- 
 consciously aid in its preservation. Notwithstanding this 
 essential difference, the two kinds of Accumulation, Language 
 and Property, are exposed to a similar abuse : due in both 
 cases to the wish to enjoy without producing. The holders of 
 material Wealth are apt to constitute themselves the sole judges 
 of the way in which it should be employed ; and they too often 
 take this to be nothing but their personal enjoyment. In the 
 same way, those who have contributed nothing to the intellectual 
 wealth of Language, set up claims to distinction in the use of 
 it ; and thereby excuse themselves from all real social service. 
 This tendency to become the mere pensioners of society, is both 
 easier and commoner than the claims of the idle rich, and it is 
 certainly not less injurious; because the collective natm'e of the
 
 214 SYSTEM OF POSITIVE POLITY. SOCIAL STATICS. 
 
 resources of LariOTaj^e makes it more marked. Language, 
 
 which the Great Being vouchsafes as a 
 
 free gift to all its 
 
 language is 
 essentially 
 collective, 
 and never 
 the ■work of 
 special Pro- 
 fessors. 
 
 Language, 
 originating 
 in, and con- 
 dncing to, 
 hnman 
 ITnity, is a 
 part of Re- 
 ligion. 
 
 servants for the communication and perfection of Feelings and 
 Thoughts, too often serves only to give form to unreal emotions, 
 and yet more often to disguise the want of native ideas. 
 
 In determining the social importance of Language, the main 
 idea which I wish to keep in view is the profoundly Collective 
 character of its structure, a point to which Positivism alone 
 has fully done justice. Practical sense was not able to correct 
 the learned errors introduced into this question by a Philosophy, 
 which could not look beyond the individual. In the absence 
 of a really Positive theory of Language, a singular respect still 
 continues to be paid to men, who pretend to teach us dog- 
 matically an Art which really comes from a common effort 
 of the race : one superior, perhaps, but akin to that shown by 
 other animal races. Though the pretensions of the professors 
 of Grammar are even more absurd than those of the professors 
 of Logic, the former have not yet been so completely found out 
 as the latter have been. The barbarous and ill-chosen terms 
 that Grammarians use in their systems ought long ago to have 
 shown how ridiculous are their claims to be arbiters of Speech. 
 
 By the institution of Language the true Great Being is 
 perpetually revealing to us its existence, whilst educating us in 
 the knowledge of the universal Order which reigns around and 
 over us. This Order is profoundly impressed upon the actual 
 structure of all our Signs ; for their value depends entirely on 
 their fixity, a thing which woidd be impossible, but for per- 
 manence in the system of nature. The objective side of every 
 word points to the external Order of which it is the expression ; 
 whilst the subjective side of every word assumes an Order of 
 ideas within ; and these the word itself strengthens, by renewing 
 the relations of our system of ideas to the system without. 
 By following out the luminous suggestion of Hobbes (p. 186) on 
 the theory of Signs, the Positive Philosophy conceives of the 
 voluntary relations which form Signs, merely as an extension 
 of the involuntary relations, by which the external world is 
 ruled. Thus Language takes a really sacred character, becoming 
 a part of Eeligion itself, by directly contributing to the Unity 
 of Man, both individual and collective, and that by artificial 
 means. The mere existence of Language is a standing reminder 
 to us of the Great Being, which is the author, the maintainor, and
 
 Chap. IV.] THEORY OF LANGUAGE. 215 
 
 the fosterer of Language, watching its growth with a constant 
 care, such as no personal force could ever equal. Since philosophy 
 first raised itself to the truly universal point of view, we can 
 at once perceive how false is the position of those who deny 
 Humanity. The worshipper. Christian or Musulman, when he 
 thanks his god for the henefits which he really receives from the 
 Human Providence, is forced to offer up his anti- social prayers 
 in language, itself the perpetual creation of the Supreme Being 
 whose existence he ignores. So too the Communist and the 
 Socialist who obstinately shut their eyes to the Continuity 
 of mankind, cannot preach their wild schemes of reform, 
 except in formulas built up by the united efforts of preceding 
 generations. 
 
 This collective character of Language is so strongly marked 
 that it is developed even better by public than by private 
 life. 
 
 At the same time Language always originates in the Family, Language 
 as is shown by its formation being more a work of the affections th?Famny^ 
 than of the intellect. But it does not attain to any high de- develop ïn ^ 
 velopment in the domestic sphere, especially with regard to °"^y* 
 artificial signs, or speech, which has long been the dominant 
 element of Language. Eaces in which families are united only 
 for temporary exjDeditions, for war or the chase, have only a 
 limited vocabulary. Although domestic life especially cultivates 
 the esthetic side of Language, I have already remarked that 
 the fine arts attain their full growth only in social life. Grestiure, 
 the primitive form of Language, is a sufficient, and even a 
 better mode of expressing feelings between beings who are in 
 such close accord, that they would rather choose this, the most 
 synthetic form of Signs to communicate one with the other. 
 On the other hand, their ideas, whether relating to action or 
 to speculation, are transmitted rather by mere imitation than 
 by teaching properly so called : Example takes the place of 
 Instruction. We have fallen into a very obvious misconception, 
 but one whicli will no longer be endured, when, observing how 
 much the Family contributes to the transmission of language 
 from man to man, we regard it as the author of Language. 
 This office, which naturally belongs to the Mother, is in reality 
 a social duty, performed by the agents of the Spiritual Power 
 within the Home. There is also another impediment to the 
 full growth of Language in the Primitive Family, in that the
 
 216 SYSTEM OF POSITIVE POLITY. SOCIAL STATICS, 
 
 degrading oppression of women, in such societies keeps down the 
 sex which has the most power of developing the institution. 
 Gradual de- The real advance of Language is therefore possible only in 
 
 of La™^"age Societj properlj so called ; and it is accomplished only as the 
 in Society, g^^-^i relations grow wider and more complicated. This is true 
 of the imitative side of human Language ; but it is still more 
 applicable to the purely artificial Signs, the employment of 
 which is constantly becoming more extended in general use, 
 as it is in the speculative and practical efforts of the human 
 mind. Speech is enriched with new terms, when thought, for 
 scientific or technical purposes, expounds the Order of nature, 
 or prepares the way for its improvement. The structure of 
 Language too is a matter of gradual development, as the relations 
 of society tend to improve, in the evolution and transformation 
 of the collective activities of man. My volume on the Philo- 
 sophy of History will show many an instance of this close union 
 between Language and Social Progress : nor need I here add 
 more upon this subject. 
 Priests and If any particular social class were entitled to claim for it- 
 
 Poets have "^ ^ 
 
 dereioped self the chief part in the creation of human Lane-uagre, it woidd 
 
 Language, ^ o o ? 
 
 but the com- certainly be the Priesthood. For it is the Priesthood who 
 
 munity •' 
 
 founded it. usc Language in the way best fitted to develop as well as to 
 fix it, when they carry out a systematic education, such as 
 no imitative mode of communication would be adequate to con- 
 vey. On the collapse or decay of Theocracies, Poets succeed to 
 Priests in this important function, in right of which they have 
 created so many pretentious fancies respecting the origin of 
 language. Pure Philosophers, much less mere savants, have 
 not the smallest claims to be considered as the authors of 
 Language, with the exception of a few academic terms, for the 
 most part clumsy in construction. Even the two classes of men, 
 Priests and Poets, who have the best title to be looked on as 
 the founders of Language, have in reality done nothing but 
 contribute, in the degree of their own needs, to the development 
 of an institution which has always sprung up natm-ally, by an 
 instinct common to the race. The teaching of the Priest, and 
 the creations of the Poet, obviously suppose the existence of 
 Language ; for they could no more themselves originate Lan- 
 guage, than they could originate Society, which it is the habit 
 also to attribute to their efforts. It is from this popular in- 
 stinct that all human languages derive their admirable consis-
 
 Chap. IV.] THEOKY OF LANGUAGE. 217 
 
 tency ; for at the same time it preserves their uniformity, and 
 promotes their development. That form of language, which is 
 at once the most systematic, and least extended, the hieroglyphic 
 symbolism of Algebra, has been slowly worked out by the labour 
 of generations, and has consequently sprung from the inter- 
 change of ideas. It is beyond the powers of any single mathe- 
 matical genius. 
 
 We thus find that the Public has an indispensable and sub- Language is 
 stantial part, in all human composition, whether scientific or t^"facuity, 
 artistic, although special classes so unreasonably claim the ex- cwiten! ^ 
 elusive credit of its creation. This instinctive power of the animals'^ 
 
 1 • . 1 1111 understand 
 
 race need m no way sm-prise us, when we remember how closely it. 
 the institution of Language is bound up with our Cerebral sys- 
 tem. It is easier to learn than to invent ; yet the extreme ease 
 with which languages are acquired from the tenderest age, so 
 long as they are not presented to us in a scholastic form, points 
 to the instinctive nature of the origin of Speech. The essential 
 laws of Language are indeed much better observed by children, 
 as they are by the people, than they are by the great majority 
 of Philosophers, and certainly by the majority of Grammarians. 
 Besides our languages, notwithstanding the high degree of com- 
 plexity which they have now reached, are for many pm'poses 
 understood by the most sociable races of animals when trained 
 with sufficient care. 
 
 Mankind collectively, therefore, is the true author of Lan- Etymology 
 
 •^ . shows us the 
 
 ffuage, and its true guardian. A lust repugnance to needless popular and 
 
 • • -n 1 1 ,■ • i 1-1 spontaneous 
 
 innovation will always preserve that sense oi propriety which nature of 
 accounts for the slow growth of our phraseology. We see how 
 apt new phrases are, when we follow their etymology, for they 
 have sprung from wants long experienced. The very ambigui- 
 ties of Language, which academic pride attributes to the slender 
 vocabularies of the people, bear witness often to profound ana- 
 logies, not seldom happily seized by the common instinct of 
 mankind many centuries before the learning of philosophers has 
 been able to perceive them. In my work on Positive Philosophy 
 I have already pointed out the most striking instance, the two 
 senses of the word necessary, the double meaning of which 
 had never been explained until the Positive Philosophy was 
 enabled to do so (Pos. Phil. vol. iv. ch. 49). I might also illus- 
 trate this remark by many other admirable phrases of double 
 meaning : such as, just, order, property, hwïnanity, jpeople, &c. 
 
 Language.
 
 218 SYSTEM OP POSITIVE POLITY. SOCIAL STATICS. 
 
 Language, 
 by its com- 
 mon sense 
 often checks 
 the errors of 
 Philosophy 
 and Science. 
 
 Progress 
 OF Lan- 
 guage, pp. 
 218-220. 
 
 TTnity is the 
 ultimate 
 form of 
 
 The senses of the word Positive which I have already traced 
 (Pos. Pol. vol. i. p. 45) will enable the reader to continue this 
 thought for himself. 
 
 Lastly, the same human Providence that creates and pre- 
 serves Language, uses it to correct as far as possible, the aber- 
 rations of the speculative intellect, which has hitherto been so 
 strikingly inferior to the practical instinct of man. The wildest 
 dreamers, when forced to make themselves intelligible to the 
 public, have to begin by becoming intelligible to themselves. 
 The true universal Logic, so deeply impressed upon every lan- 
 guage in general use, detects and checks the wanderings of 
 fanciful Philosophy, and also those of idle Science. The lan- 
 guage of mankind has only to find expression for ideas and not 
 to systematise them ; and hence it naturally gives its sanction 
 to established truths however opposed they may be to the pre- 
 judices of speculation. For instance, whilst Philosophy in its 
 Theological, as much as in its Metaphysical form, denied the 
 instinctive existence of the benevolent emotions. Poetry, more 
 truly inspired with tlie common wisdom of all, idealised these 
 affections in some of its noblest creations. 
 
 Having thus shown the social nature of Language as an 
 institution, I shall close this chapter by a study of the laws of 
 its progress. But in doing this, I am bound, even more than 
 in the other subjects of this volume, to content myself with a 
 general principle. The development of Language as a special 
 branch of liuman evolution is even less adapted to a detached 
 study than any other branch of that evolution, inasmuch as it is 
 so closely bound up with the general movement as a whole. 
 
 As in all other cases, we must attend to the principle of 
 following out the true object of the institution under consider- 
 ation, for this object is always plainly to be detected from the 
 earliest stage of every real product of civilisation. We cannot 
 in fact find any better example of this grand rule of Social 
 Philosophy, for in Language the object of the institution is 
 singularly well marked. The mistakes of Metaphysicians about 
 the progress and final form of Language were all due to their 
 obstinately adhering to the individual point of view in dealing 
 with a question, which above all others required to be considered 
 from the social point of view. 
 
 As the common instrument of all forms of communication 
 between men. Language is obliged to follow the same laws of 
 
 I
 
 Chap. IV.] THEOKY OF LANGUAGE. 219 
 
 change as these forms. Its advance therefore depends upon Language as 
 that of human society, for which I have ah-eady laid down the 
 general laws of progress. Like civilisation as a whole, Language 
 has first to encounter a long preparatory stage, during which 
 it is quite sectional ; until at last it acquires its full character 
 of universality, as the social relations gain strength and com- 
 pleteness. Thus unity forms the ultimate state of Language, 
 as certainly as it forms tliat of Civilisation and of Keligion, of 
 both of which Language constitutes so essential an element. 
 For when opinions and manners have grown more or less into 
 conformity, the languages by which men systematically com- 
 municate their thoughts and their feelings will not constitute 
 for ever a source of division in the race. That Metaphy- 
 sical Philosophy, whicli was wont to treat Langviage onl}'- as 
 the general source of individual Logic, was not likely to con- 
 ceive the ultimate unity of many tongues. 
 
 In its origin within the Family, as with other animal races, its develop- 
 
 „ ,, ' . . ment follows- 
 
 the Language of Man presents at first as many varieties as the that of the 
 
 ° ° ^ -^ social 
 
 families which use it ; yet it does not lose the type common to groups. 
 the species. In this stage the development of language is as 
 limited as the area of its use. When society commences, it 
 permits at the outset but small groups, wliich however closely 
 united within, are surrounded by hostility without ; for the 
 beliefs of Theology and the activity of War only associate 
 certain families in tribes by detaching them from all others. 
 A belief in fictions, like a purpose of destruction, can never 
 lead to union amongst mankind as a whole. Now language 
 can only follow the same course as that consensus of opinions 
 and of manners which it presupposes, and which it continues. 
 Accident alone, and this would not be lasting, could push the 
 area of any language beyond that of the particular phase of 
 civilisation out of which it arose. If it exceeded the area of 
 the temporal union, it would not exceed that of the spiritual. 
 Even then its natural tendency would be, to unite the respective 
 populations. In the midst of the most sanguinary contests, 
 man has always shown an involuntary repugnance to kill his 
 enemy, if he asked for quarter in the mother tongue of the 
 victor. These considerations I shall leave to be more properly 
 explained and verified in my succeeding volume on the Philo- 
 sophy of History. 
 
 I shall also reserve for the fourth volume of this work my
 
 220 SYSTEM OF POSITIVE POLITY. SOCIAL STATICS. 
 
 We may look view of that ultimate unity, which I hold to be the inevitable 
 
 ^1 L^n-^^'' destiny of human Language. Though the Utopias of a universal 
 
 thefeaiP; language conceived by the Absolute and Individualist Philosophy 
 
 veKaf^"'" were merely fanciful, the continual recurrence to them during 
 
 ^'"'^" the last three centuries, and that even by men eminent in 
 
 thought, foreshadows, like so many dreams of the kind, a near 
 
 attainment of that end. It was no doubt futile to hope for a 
 
 universal language, whilst creeds remained divergent, and 
 
 habits of war survived. On the other hand, we should commit 
 
 the same mistake, if we looked forward to the races of mankind 
 
 united by the bonds of the Positive Faith, and by peaceful 
 
 industry, yet for ever speaking or writing different tongues. 
 
 The date of such an ultimate agreement can be foreseen even 
 
 less than its form. Still, whilst leaving both points for the 
 
 fourth Volume of this work, I have thought right to complete 
 
 the Statical study of language, by indicating from its general 
 
 nature, the ultimate Unity into which it is destined to pass. 
 
 Language, In conclusiou, I would recall the comparison with which 
 
 like Eeli- 
 
 gion, wiu tliis chapter opened between Languag-e and Eeligion. But 
 
 unite the , i . i i , • i -, ^^ 
 
 Order of that which then appeared a simple analogy, now assumes the 
 
 Man and the r- 
 
 Order of Na- character of an intimate connection, by reason of their common 
 
 ture. Z 
 
 tendency to promote the Unity of ]Man. Apart from the in- 
 evitable stages of transition, topics to be treated in the next two 
 volumes, we can frame an ideal picture of the modes in which 
 Women and Priests, the two great organs of the future Spiritual 
 Power, will each in their way extend the sphere of Eeligion 
 and of Language. With the first utterances of infancy woman 
 will reveal to the child that eternal Mother of all who gradually 
 constructed all forms of speech. On the other hand the Priest- 
 hood, whilst explaining the growth of the Universal Language, 
 which will then be familiar to all, will be enabled to reveal the 
 presence of that immutable Order, at once within and without 
 Man's life, an Order of which Language is but a general means 
 of perfecting. In this twofold work of education l^anguage 
 will be directly fulfilling its sacred mission, that of giving 
 greater harmony to the Soul within, by making it more in 
 unison with the World without. And thus the generations 
 that are to come will grow in love and in respect for that Order 
 created by ]\Ian, whence all such blessings directly issue, and 
 no less for that Order of Nature around us, the necessary basis 
 of all human effort.
 
 Chap. V.] THE SOCLAi ORGANISM. 221 
 
 CHAPTER V. 
 
 THE POSITIVE THEORY OF THE SOCIAL ORGANISM. 
 
 The three preceding chapters taken together now furnish us Relation of 
 ■with sufficient material for the abstract study of Social Order, foregoing 
 the essential elements of which have each been separately con- to the initial 
 sidered. These elements in fact properly answer to the three Religion. 
 essential divisions of our cerebral life, Activity, Feeling, and 
 Intelligence. To each of these, one of these preliminary 
 chapters has been devoted ; and it will serve to show the cha- 
 racter and general conditions of each, as seen in the simplest 
 and most spontaneous form of human society. The second 
 chapter dealt with that Industrial Activity, on which all human 
 Order depends ; and it expounded the real theory of individual 
 Property, an institution necessary for the development of that 
 industrial Activity. The third chapter, on the Family, treated 
 of the expansion of the Social Sentiment, both in the Continuity 
 of generations, and the Solidarity of contemporaries ; and I 
 showed that in the family life alone can the social instinct find 
 any solid basis for growth. The fourth chapter examined the 
 general system of Communication, moral as well as intellectual, 
 on which the entire evolution of the human understanding is 
 based, whether artistic, scientific, or technical. Thus, Religion 
 embracing the totality of our life, the subject of the first chapter 
 will stand towards these three subjects in the following order : 
 first, the relations which Religion has to regulate, secondly, the 
 feelings to which it appeals, thirdly, the instrument of language 
 which forms the foundation of its teacting. From the social 
 point of view, the order of these three subjects. Property, 
 Family, and Language, coincides with our natural growth from 
 the personal instincts to the highest social feeling by the inter- 
 mediate education of domestic duty. 
 
 In rising now from the domestic order to tlie political order,
 
 222 SYSTEM OF POSITIVE POLITY. SOCIAL STATICS. 
 
 study of the Social Statics have only to put together doctrines necessarily 
 ^ciaiorga- ^^^.^^^ ^^^ ^f ^1^3 materials already prepared. We have de- 
 termined for the real unit of society, the Family, its practical 
 end Industry, and its moral constitution ; and we have further 
 examined in the laws of Language, the means by which each 
 family communicates to others its feelings and its thoughts. 
 Taken together, these furnish Social Statics with the needful 
 hasis for the direct study of social life in its more complex form. 
 This is reached, when families become grouped to their full 
 extension of number and duration in time. The twofold diffi- 
 culty consequent upon this increased complication in establishing 
 the abstract Theory of Human Order, is fortunately compensated 
 /"by an increased breadth of the laws in question. In proportion 
 as societies increase in extent and in permanence the connection 
 between their various units becomes more close, whilst their 
 points of difference insensibly disappear. Although in Sociology 
 the theory of the Domestic Order should precede that of the 
 Political Order, it is the former which presents the greatest 
 scientific difficulties, and which is exposed to the greatest 
 practical risk of error. The same thing would be seen, if the 
 Positive study of the Social Order were carried out with as 
 much detail into the simply Individual Order. As concerns 
 ^the individual. Philosophy must content itself with determining 
 the governing truths. The study of the individual is in truth 
 more complex than any other study ; for the influences which 
 affect individuals are more diverse and more numerous, whilst 
 their effects are far less uniform. Hence in the first chapter 
 of this volume, I determined to place moral science as the 
 seventh and last stage in the classification of the sciences. It 
 supplies the last step in the scale of increasing complexity and 
 • speciality. Thus if the wider relations of the study upon which 
 
 we now enter, that of the Social Organism as a whole, call for 
 greater efforts of abstraction, on the other hand we shall find, 
 that the laws of Social Order are seen in it with more regularity 
 than the laws of the special elements treated in the three pre- 
 ceding chapters. 
 Chapter V. The coucluding portion of Social Statics will be devoted 
 
 ■will deal it 
 
 \7iththefo«. first to the general conditions of the social organism, and next 
 
 stitutinn of *^ fc> 7 
 
 the Social to the csseutial laws of its life. If the latter would seem to 
 
 Organism, 
 
 ciiapter VI. beloug rather to Social Dynamics, this only relates to modifica- 
 
 with the laws -i ^ j 
 
 of its exist. tions of place and of time. The vital functions which belong: 
 
 ence. o
 
 Chap. V.] THE SOCIAL ORaANISM. 223 
 
 to it in all places, and in all times, form the principal part of 
 Social Statics, and this will be reserved for the sixth chapter, 
 the present chapter being devoted to an analysis of the Social 
 Organism. Having determined its parts we have now but to 
 study in the abstract the laws under which they are combined. 
 
 I therefore proceed to the Positive theory of the various positive 
 social forces, for without this all Sociological reasoning would the social 
 
 . Forces, pp. 
 
 be incomplete. 223-235. 
 
 Every true social force, is the product of a cooperation, au social 
 
 fores rGsults 
 
 on a larger or smaller scale, concentrated in some individual from co- 
 organ. This cooperation may be subjective or objective ; it is 
 almost always both at the same time, in proportions varying 
 with the degree tliat time or space enters into the subject. Tlie 
 only form of force truly individual is physical force in its 
 strictest sense ; and even then it is only individual, when it 
 makes no use of weapons, for these suppose some kind of co- 
 operation, either in the past or the present. Now force of this 
 kind is easily overcome by the smallest combination of others. 
 As to intellectual force, vanity itself has to admit, how much it 
 owes to predecessors and contemporaries. Besides, by itself, it 
 is unable to generate any real force such as can issue in im- 
 mediate act. The efficiency of intellectual power is always 
 indirect, and requires voluntary assent, either on the part of 
 any who yield to its influence, or at least in those who form 
 that public opinion which induces them to yield. The influence 
 itself tends to promote cooperation, but cannot dispense with 
 it. We must say the same thing of moral power, properly so 
 called ; its influence is deeper but not more direct ; it depends 
 entirely on cooperation. 
 
 But whilst insisting on the necessity of Cooperation as the concentra- 
 basis of every social force, we must not forget the second half souai organ. 
 of the preceding definition, the need of an individual represen- 
 tative. Although all social functions are essentially collective, "^; 
 their exercise always requires a person as their organ, more or 
 less conscious. Cooperation, which was not so concentrated, 
 would remain perfectly sterile ; indeed, until it has an organ, 
 the cooperation is only seeming. For it means the grouping 
 of several individuals for a greater or less period of time, around 
 one pre-eminent individuality. \Yhen this influence from the 
 centre anticipates the readiness of the parts towards combina- 
 tion, Cooperation is systematic, for it results from the action
 
 224 SYSTEM OF POSITIVE POLITY. SOCIAL STATICS. 
 
 of the chief over the followers. The cooperation is spontaneous 
 
 on the other hand, when the tendency to combine shows itself 
 
 before a common centre is found. But in the latter case, 
 
 hitherto the more common, the cooperation, and consequently 
 
 the force, does not really arise until the concentration is 
 
 complete. 
 
 Double cha- This esseutial condition of concentration in a person, is the- 
 
 every human poiut in wliich the Positivo tlioory of the social forces differs 
 
 so strikingly from the various INIetaphysical theories. The vague, 
 
 and therefore subversive ideas, which still prevail respecting^ 
 
 political power, spring in truth from forgetfulness of the need 
 
 I of condensation in a person, as the leading feature of all social 
 
 ' ' cooperation. In its ordinary form, this first principle gives 
 
 rise to the cardinal axiom : Society without a government is 
 
 no less impossible, than a Grovernment without Society. In 
 
 the smallest as in the largest associations, the Positive theory 
 
 of a polity never leaves sight of these two correlative ideas, 
 
 without which theories would lead us astray, and Society would 
 
 end in anarchy. The constant presence of both in combination 
 
 points to the double character of the true Human Organism, 
 
 that it is collective in its nature and individual in its functions, 
 
 each of its individual elements being naturally independent. 
 
 AU force is Siucc in Sociology, every force results from a Centralised 
 
 centralised • i o i 
 
 coopéra- Coopération, the Statical Theory of these forces is mainly 
 
 concerned with determining the general laws of this cooperation. 
 
 All social The first principle is that a true social combination must 
 
 once mate- take iu all the essential sides of every human life, however 
 
 rial, intellec- iin i ..„,., i n- 
 
 tuai, and uuequaliy these may share m it ; for such is the tendency oi 
 personality to preponderate that the cooperation will be either 
 sterile or precarious, if any one of the principal cerebral regions 
 is left out. The neglected instinct will either embarrass or 
 dissolve the combination. In Sociology therefore, we must 
 treat every real force as being at once, material, intellectual,, 
 and moral ; that is to say, at the same time as concerned with 
 Action, Speculation, and Affection. These three essential 
 elements, however, may be very unequally distributed, and the- 
 leading element alone gives its name to the combination, though 
 we must never forget the inevitable presence of the others. At 
 the same time, both moral and intellectual influences have a 
 place in the composition of forces supposed to be the most 
 strictly material, except in the mere case of superiority of 
 
 moral.
 
 Wealth. 
 
 €hap. v.] the social OEGANISM. 225 
 
 muscular force. The latter case need hardly be considered in 
 such a race as man ; for even in the earliest stages of civilisa- 
 tion, it is held in check by the higher influences. In the 
 •converse case, moral and intellectual influence would both be 
 incapable of founding any real force, if they could not obtain 
 the requisite amount of material support. 
 
 Before studying the combination of these three essential Analysis of 
 elements of all social power, we must decompose each into the elements. 
 two principles which belong to it. Without this analysis, we 
 shall not get at a knowledge, either of the elements themselves, 
 or of the mode in which they are combined. 
 
 Material power, for instance, is made up of two constituents, ^- Material 
 
 i-> r- 1 power is 
 
 Numbers and Eiches. Each of these may produce a force composed of 
 
 Numbers 
 
 capable of imposing conduct without deciding the will. Numbers '^"'^ °^ 
 may be the more irresistible of the two ; but as a ruling power 
 it is not always so oppressive as Wealth. For tlie union which 
 its rule implies renders it very sensitive to moral impressions. 
 Wealth, on the other hand, which admits of extreme concentra- 
 tion in individual hands, soon acquires a personal character; 
 its power often then becomes tyrannical, for it has the control 
 over those costly products which are constantly in request to 
 sustain life. In the truly normal condition these two sources 
 of Power are closely combined ; for Numbers have either produced 
 Wealth, or consent to be controlled by it. But the two have 
 such very different tendencies towards extension or concentra- 
 tion, and their interests so often conflict, that these two kinds 
 of material force may well be regarded as distinct. Wherever 
 a real intellectual and moral power exists, it is enabled by means 
 of this very difference between Numbers and Wealth to bring 
 "both into general harmony. On the other hand, in times of 
 spiritual anarchy, the opposition between Wealth and Numbers 
 becomes more marked, and seriously endangers material order 
 at the very moment when it is most needed to restore the 
 ruptures in society. Lastly, the two kinds of material power 
 have different affinities for the other two kinds of social force, 
 for Numbers are most accessible to Moral influence, whilst 
 Wealth is most ready to admit Intellectual influence. 
 
 ]\Iaterial force, beside that it is of principal importance as 
 the primary basis of Social Order, is the only form of power 
 which it is at all difficult to resolve into its component parts, 
 as not immediately evident from general princij)les. The other 
 
 VOL. II. Q
 
 226 SYSTEM OF POSITIVE POLITY. SOCIAL STATICS. 
 
 2. Intellec- 
 tuai power, 
 of Concep- 
 tion and Ex- 
 pression, 
 
 Numbers 
 and Expres- 
 sion are 
 direct forces, 
 Wealth and 
 Conception 
 indirect 
 forces. 
 
 two social forces may be analysed directly by the aid of my 
 theory of the Brain. 
 
 As to intellectual force, it is quite enongh if we separate it 
 into Conception and Expression. Although the latter implies 
 the former, Conception would have no result if it never issued 
 in Expression. Tlie normal condition requires their intimate 
 union, like the combination of Eiches with Nmnbers. But 
 unfortunately it is quite as easy to separate them. For the 
 talent of Expression is more common and is more easily trained 
 than the talent of Conception ; so that the faculty of statement 
 is often found in those who can themselves produce nothing, 
 and who use it only to exhibit borrowed thoughts. At the 
 same time, true thinkers are usually sufficiently capable of 
 exposition, whether oral or written; so as to make their thoughts 
 intelligible to others. The supposed instances of thinkers 
 without the power of expression are really only cases of incom- 
 plete reflection ; and if they cannot impart their ideas, it is 
 because they have a loose hold on them themselves. It is one 
 of the great services of sound intellectual training to bring out 
 the superiority of the thinkers over the talkers or the writers. 
 In periods of great change their places are too often usurped ; 
 and those who have thoughts of value to proclaim, are often 
 borne down by the easy popularity of men who only put old 
 ideas in some new shape. Humanity is not long the loser by 
 this neglect of thinkers who are worthy organs of its life ; but 
 the honour that belongs to them is too often delayed until 
 death has given them a subjective existence. 
 
 If we compare the two parts of material force with the two 
 parts of intellectual force, we see a contrast between the direct 
 influence of Numbers and of Expression, and the indirect 
 influence of Wealth and of Conception. In both cases it is 
 this indirect force which gives the main element of real power, 
 at least so long as social order is not greatly disturbed. When 
 the two forces, material and intellectual are combined, we also 
 see a marked affinity between the two direct modes of each 
 pair, and also between the two indirect modes of each pair. 
 Thus Expression is naturally akin to Numbers, whilst Con- 
 ception is akin to Wealth ; because the two former rather tend 
 towards expansion of force, whilst the two latter tend towards 
 concentration of force. And in both cases we find that true dis- 
 cipline requires due subordination of the direct influence to the 
 indirect influence.
 
 Chap. V,] THE SOCIAL OEGANISM. 227 
 
 3. Moral 
 power is 
 
 The third element of social force, the Moral, may also be 
 resolved into the two spheres of command and obedience. Here, command"^ 
 as in the last case, my theory of the Brain will enable us to ênce?^^' 
 decompose moral influence into its two natural forms, the Heart 
 and the Character. The Character, as in immediate relation 
 with Execution, often obtains the upper hand, like Expression 
 and Numbers. In truth it is the Character, much more than 
 the Heart, which gives moral ascendancy, at any rate during 
 objective life. But the subjective existence soon redresses this 
 temporary superiority, and brings out the normal harmony 
 between them. As the social state becomes more regular, the 
 Heart prevails over the Character, as being the source of tlie 
 impulses, although the character alone determines results. In 
 the second chapter of this volume, we traced out the natural 
 law that the motive of action is usually the result of coopera- 
 tion between Egoistic and Altruistic instincts, the latter acquiring 
 an ultimate ascendancy. The true discipline of Moral force 
 therefore, like that of Material and Intellectual force, involves 
 the right subordination of the direct to the indirect form of 
 power. 
 
 Moral force however, presents this grand difference from the ^j^nd wîth^" 
 other two : that it concerns directly the working of all social ^j^neart. 
 force ; whilst the other two simply supply the bases. There is 
 accordingly a contrast between its two modes of influence 
 which is not found in the others. The more direct form of 
 Moral power, the Character, being more active than the indirect 
 form, or the Heart, contributes more specially to the formation 
 of social force ; whilst the maintenance and control of social 
 force, on the contrary, depend on the indirect form, the Heart. 
 In a word, the Character prompts us to command, the Heart 
 to obey. During the earlier stages of human progress, when 
 the jDroblem was rather how to develop, than how to discipline 
 the human forces, the Character acquired a natural ascendancy, 
 and the spirit which disposes to submission was little honoured. 
 But the Final Order of society will more and more show the 
 true dignity of obedience ; for now the problem is to bring the 
 existing forces into discipline, and this must be done by giving 
 the ascendancy to the Heart. And the Positive theory of 
 human nature prepares us for this work ; for it places the centre 
 of cerebral unity in the Affections. 
 
 Each of the three essential elements of every social force, combina- 
 
 '' ' tion of all 
 
 q2
 
 228 SYSTEM OF POSITIVE POLITY. SOCIAL STATICS. 
 
 throe forces 
 is essential; 
 but very 
 difficult to 
 achieve. 
 
 (/ 
 
 Varions de- 
 grees of com- 
 bination. 
 
 Material 
 force per- 
 manently 
 dominant. 
 
 as we see by this analysis, is exposed to peculiar dangers ; since 
 each of them results from a combination between two principles 
 more or less opposed. This also shows how impossible it is to 
 found any real force with one of the three elements. It is the 
 cooperation of the three, which prevents or remedies the aber- 
 ration of any one in particular. Man is no less prone to 
 revolt than he is to submission. In order that obedience may 
 become sure and permanent, the nature of man as a whole 
 must be duly under control ; if any one leading instinct escapes 
 from the influence, it may withdraw all the others. Men will 
 recognise separately material force, intellectual superiority, and 
 moral authority, but they will not frankly yield to any of them, 
 until they are all harmoniously united. This is the reason why 
 the division between the Temporal and Spiritual Powers, the 
 essential basis of the Final Order of Humanity, was incompatible 
 with early stages of civilisation, where every means of social 
 control had to be united to overcome the natural lawlessness of 
 primitive man. 
 
 In Sociology however, we must note three forms of force, 
 each bearing the name of that element which has the largest 
 part in it. The difference is very pronounced in the political 
 sphere ; and it may be seen even in the domestic sphere, at 
 least where the Family is fully constitutec». That is to say, the 
 active Head of the family, the Grrandsire, and the Wife, are the 
 centres respectively of material power, of intellectual sagacity, and 
 of moral influence. But the liabitual predominance of the first, 
 or material power, shows how unequally apportioned are the 
 three social forces ; since their activity is in inverse proportion 
 to their dignity. The great movement of human progress is 
 for ever diminishing this disproportion ; but it can never eflace 
 it. For this reason, even in the ultimate ideal of man, I have 
 regarded the rule of the social world as necessarily belonging 
 to material power ; whilst intellectual and moral power can be 
 nothing but moderating influences. 
 
 This essential distinction is quite in accordance with the 
 true theory of man's nature, when we regard the Human 
 Organism as a whole, without giving exclusive attention to its 
 cerebral centre. The greater importance of material force is 
 a consequence of the greater activity of the vegetative life in 
 the organism, where the material wants, which never cease, irre- 
 sistibly determine the ordinary course of our existence. When
 
 Chap. V.] THE SOCIAL ORGANISM. 229 
 
 these are supplied by the collective labours of society, their effect 
 upon our lives becomes higher without ceasing to be prepon- 
 derant. But our moral and intellectual growth, instead of 
 being checked by this predominance of the material wants is, 
 as I have shown in the second chapter of this volume, actually 
 elevated by it. 
 
 In the Theological or Metaphysical stages of Philosophy, TUswas 
 and especially under Monotheism, there was no adequate iheoiogism. 
 allowance for this preponderant activity in material life. In 
 spite of the facts it was overlooked in all social theories. At 
 the same time the condition of slavery, and after that of neglect, 
 in which the laboiu'ing population was plunged, led social philo- 
 sophers to forget the vast part played by material wants. 
 
 Our modern conceptions must rise to the level of our moral Positive Re- 
 • -111 •! 1-1 ligion, how- 
 
 standard, and we must invest material labour witli a philo- ever, makes 
 
 . Ill- -11 mi material 
 
 sophical importance demanded by its social value. 1 he pre- activity the 
 judices of his day are the only excuse for Aristotle in excluding unity. 
 labour from his admirable encyclopaedia of science. Modern 
 Sociology cannot do the like. It was for this reason that no 
 true synthesis of human life was possible until the advent of 
 the Positive Philosophy, which alone had suffi(;ient reality to 
 give material labour its real place in the drama of Man's life. 
 The necessity for this gives a fresh harmony to our social con- 
 struction, and is far from increasing its difficulties. It is only 
 thus that the system of human nature is duly coordinated with 
 the system of external nature. There would be between the two 
 an impassable gulf, were it not that the daily need of acting 
 upon the external World is the guiding motive of our individual 
 life. The doctrine of the old Theology, that "labour was a con- 
 sequence of the divine curse on man, was as irrational, as it 
 was immoral ; and it exhibited an utter incapacity to guide 
 either Philosophy or Society. The Positive Eeligion at length 
 makes material activity the essential condition of Unity, whether 
 in the individual or in the race. 
 
 In reality, the social law of the natural supremacy of the in accord- 
 
 •^' . <> 1 1 ancewith 
 
 practical power, becomes a mere application of the most general the law of 
 
 ^ ^ '■ '■ r'lci- dependence 
 
 law of the Order of Nature. In my Classification of the Sciences, of the higher 
 
 1 • • T 1 on the lower 
 
 which is at once objective and subjective, I have already shown order. 
 that the higher elements are always dependent upon the lower. 
 This follows from the universal principle that decrease in 
 generality implies increase in complexity. To the Positivist \
 
 230 SYSTEM OF POSITIVE POLITY. SOCIAL STATICS. 
 
 therefore, the preponderance of material force in society is far 
 from being a distressing anomaly. It is just as natural as the 
 dependence of social on organic Order, of organic on inorganic 
 Order. When our emotions are at length in harmony with our 
 convictions, we shall learn to offer blessings to this destiny 
 of our lives, as a prime source of our intellectual development, 
 and of our moral improvement. 
 Material The asceudaucy of material force, the primary basis of all 
 
 thef in\he social Order, gives rise to an error, natural in itself and much 
 N^beis or iucrcased by pride, especially in the absence of any doctrine 
 neverlndê-*^ capable of explaining the true economy of human life. In fact 
 Intellectual the spccial organs of this Practical Power come to regard it as 
 ilîfluence! independent both of Intellectual, and of Moral Power. The 
 assumption is aggravated by the fact, that it is as common with 
 those who submit, as with those who exercise control. The 
 Positive Eeligion however introduces sounder habits of thought 
 and of feeling, by insisting on the real facts of daily life. 
 When material force is the direct product of Numbers, it calls 
 I out voluntary combinations, which cannot exist, or even begin, 
 / without a sufficient convergence of opinions and of feelings. 
 "^ In periods of anarchy this unity is least apparent, and we 
 see how unstable are the various practical forces, when the least 
 disturbance arises in the intellectual and moral bases of power. 
 , When material power rests solely upon Wealtli, the same con- 
 < sequences arise. For experience shows too often how greatly 
 the existence and the use of riches depend on the control of the 
 prevailing ideas, and on the sentiment of the time. How shal- 
 low and ignoble are those economic theories, which represent 
 material life as independent of any mental or moral influence. 
 A change in opinion, such as the Musulman's abstinence from 
 wine, would, in such a country as France, profoundly modify 
 industrial life, both public and private. 
 This Intel- However little the great and the rich in their pride may 
 
 Moral in- think it. Material Power is largely created and sustained bv the 
 
 fluence will -i.,,.,. „ o./ j 
 
 increase, clircct and indirect influence of Intellifi-ence as well as Feeling-. 
 
 •whilst Power ^i ., 
 
 becomes it- luesc coutributc to it iu so close a degree, that their relative 
 
 self more , i n -i -,. o ' 
 
 ^«j^aiiy snares can hardly be distinguished. At the same time the 
 course of human Progress exhibits a law which, to avoid mis- 
 conception, I will state at once. The part which Intelligence 
 and Sentiment indirectly contribute to Material Power increases 
 with the progress of civilisation ; whilst the direct part which 
 
 Material.
 
 Chap. V.] THE SOCIAL ORGANISM. 231 
 
 they contribute diminishes. That is to say, as the Social ) /\f (^ 
 Forces gradually pass into more special organs, the possessors ^ 
 of Material Power find themselves less and less the masters of 
 intellectual and moral power. At the same time their proper 
 position as temporal chiefs is secured to them, owing to the 
 greater readiness in public opinion and in habits to accept autho- 
 rity, as increasing civilisation shows the public utility of thus 
 concentrating Power. The respect which the people show for 
 rank or wealth is far from being usually so servile, as satirists 
 in ancient, and still more in modern, times pretend. In my chap- 
 ter upon Property, I pointed out (p. 133) a universal tendency 
 in men, from the earliest stages of history, to found great for- 
 tunes by free gift. The character of sanctity attributed to parti- 
 cular families does not account for this tendency, but was rather 
 the mode of its expression proper to the provisional Keligion. 
 "When the social use of every human force is directly taught by 
 the final Eeligion, the true power of riches will be as much in- 
 creased as the proper duties of riches ; for their right employ- 
 ment and value will be better understood. Positivism thinks 
 more of regulating the employment of power, than of discussing 
 its origin ; and thus the worthy possessors of wealth will be 
 more popular and more respected, although we reduce to its due 
 place the personal merit which the acquisition of wealth alone 
 merits. Instead of losing by being treated, morally speaking, 
 as public functionaries, the directors of Capital will gain a 
 freedom and a rank, far higher than any they coidd possess 
 amidst the blind passion for wealth as an exclusive possession 
 of the individual. 
 
 r The Social Organism, therefore, is a single whole just as, The three 
 
 ^ Social Fol- 
 
 ate closelj 
 combined, 
 
 and even more than, the individual Organism ; where we know are cioseiy 
 
 / 
 
 how much material functions, in spite of their governing the 
 
 rest, have constant need of the cerebral functions. The instance 
 
 of Wealth is the only one, where the intimate alliance between 
 
 the three elements of social power can be misconceived. Lite- ^ ^ 
 
 rary vanity is perhaps a source of more evil than the insolence 
 
 of wealth ; but it rarely leads men to suppose that intellectual 
 
 power can altogether dispense with material support. The 
 
 weakness of men of letters for temporal power would rather 
 
 imply that they are conscious of the real weakness of that form 
 
 of skill of which they are so vain. 
 
 Still, Intellectual Force is, after Material Force, the most
 
 232 SYSTEM OF POSITIVE POLITY. SOCIAL STATICS. 
 
 Next to Ma- important of all the social influences. Intellectual superiority, 
 in'teiiectuai ' indeed, has greater actual effect than Moral superiority, inasmuch 
 largestsociai as it comcs closcr to our more urgent needs. No doubt, Mental 
 Power, even more than Material Power, is helpless without a 
 sufficient amount of moral support, but for which its insight 
 would not inspire confidence. But although Intellect without 
 Morality cannot acquire any real social ascendancy, the past 
 presents too many examples of great mental eminence united 
 to singular poverty of Heart and even of Character. These 
 abnormal types however have at times obtained a very well- 
 deserved influence, where circumstances neutralised the defects 
 of their natures. The instinct of the public is sounder than 
 the judgment of pedantic moralists, and allows for the diffi- 
 culties presented by the order of nature, and by the discovery 
 of the jDractical ways of acting on it. Eeal services of thinkers 
 in these two spheres are rewarded by the respect and gratitude of 
 mankind, however serious the moral defects by which they are 
 accompanied. Their services are at once capable of public use ; 
 whilst moral greatness, in itself rarer and more valuable, is at 
 first only seen within a sphere more or less domestic, except 
 \ in the case of certain eminent rulers. The Heart in its turn 
 / sanctions this honour shown to Intellect, when it is paid on 
 ( grounds of public good, the end to which the Heart is ever 
 '" working. 
 Siteo^nton ^^^ must, however, herein distinguish carefuUy between the 
 thisOTdeï'^ iiltimate form of morality and the preparatory stages of civili- 
 sS^Kt'"' ^'"^tion. In these the question was more important, how to, 
 totéîiectuiî ^^'^^loP' t^an how to judge, the various powers of man, and 
 MaSi^ ' consequently intellectual eminence was more valued than moral. 
 Power. the special part of which is to control the rest. When this 
 work of discipline is regularly begun, the instinct of public 
 opinion changes its tone. It is then felt that the right employ- 
 ment of the human powers should be tlie main care, all danger 
 of these real forces being extinguished having long past. At the 
 same time, a better knowledge of human nature brings out the 
 indirect, yet higher, power of those feelings by which our lives 
 ', are unconsciously governed, Thought and Action being but the 
 ministers of Affection. At length we see, how the trainino- of 
 the sympathetic instincts is the great source of true happiness, 
 public as well as private. The Positive Scale of human pro- 
 gress is thus complete, and public opinion tends to correct the
 
 Chap. V.] THE SOCIAL OEGANISM. 233 
 
 order of importance originally given to the three natural ele- 
 ments of social power. 
 
 This chanoe in the degree of honour, however, implies no ^"* tji'^ '^ 
 chansre in the relative place held by each kind of Power. As *'^9 ™o^^i 
 
 ° ■■■ "^ _ ^ point of 
 
 having: a usefulness wider and more direct, Material Force will y*''";' -yi^ i» 
 
 => ' the Siibjec 
 
 continue to prevail over Intellectual Force, as Intellectual will ti^oLife. la 
 
 ■■■ real power, 
 
 prevail over Moral Force; although the latter, apart from its Matei-iai 
 
 ■•• ^ o ' i. J orce must 
 
 greater rarity, more deeply affects our destinies as a whole. JMoral always be 
 
 ° -J ^ -I -^ paramount 
 
 greatness, as I shall show in the fourth volume, can find its true i» authority. 
 place only in the Subjective Life ; for there the material ne- 
 cessities no longer exist to render practical and speculative 
 services indispensable to man. During the Objective Life, the 
 ultimate ascendancy of Moral Power is foreshadowed by the 
 social respect that is paid to the Affective Sex, the principal 
 organ of Moral Power. But the late period at which Humanity 
 has recognised the true value of Feeling, will show that in 
 degi-ee of real power it is necessarily placed after Activity, and 
 even after Intelligence. 
 
 In this classification of the three great elementary Forces The order, 
 
 in f (let cor* 
 
 of the Social Organism, we have a new instance of tlie general responds to 
 principle of classification so often applied. Decrease in gene- lawthat. 
 rality and intensity, corresponding to increase of complexity generality 
 
 , ,. . . 1 -I • 1 f -n/Ti'i andintensity 
 
 and dignit}", is very marked m the passage irom Material to corresponds 
 
 niT-w ir- 11 -i»/r i -n mi to increase 
 
 Intellectual Power, and from the latter to Moral Power. Ihus incompiex- 
 the Positive Synthesis coordinates our social opinions and our mty. 
 philosophical conceptions, giving consistence to the former, 
 and practical value to the latter. My general law of Classifica- 
 tion just mentioned, had originally a merely Subjective pur- 
 pose, as a logical instrument for the true coordination of 
 thought ; but I have invariably pointed out, that it had also a 
 necessary correspondence with the Objective Order of phe- 
 nomena. It has now been applied to the classification of real ; 
 existences and their various properties. The ' Positive Philo- 
 sophy ' gave several illustrations of this principle ; and in this 
 work they are far more numerous and marked, and it may be , 
 applied to the collective Organism of man. 
 
 Again, this fundamental arrangement of the social forces is individual 
 to be recognised in the growth of the individual, which in nises the 
 
 same series 
 
 I successive periods reproduces the movement of social progress as in the social 
 
 Forc6s bfi- 
 
 revealed by history. In childhood we perceive, and long over- ginnin^with 
 
 1 1 fniri-iir. -i Material, 
 
 estimate, the ascendancy oi Material b orce ; experience then and endins 
 
 with Moral.
 
 234 SYSTEM OF POSITIVE POLITY. SOCIAL STATICS. 
 
 ^ proves to us the reality of Intellectual Power ; and it is only 
 
 ' , in our maturity that we are convinced of the worth of Moral 
 
 (greatness. It is true that the Education of the future, will 
 
 hasten the recognition of all three forms of power, and also 
 
 diminish the effect of personal differences ; but thoughtful 
 
 minds will never have any difl&culty in tracing the necessary 
 
 course through which Humanity must pass. Nor will Language 
 
 fail to bear witness to the same fact ; for it reserves the word 
 
 force for material power, and applies it only with qualifications 
 
 or by metaphor to the two modifying influences, intellectual 
 
 and moral power. 
 
 Force, in So- This classification of the social forces really siuns up the 
 
 ciology, an- r\ ' t ^ •^ 
 
 swersto abstract theory of the collective Organism. It takes the same 
 
 Tissue in •' ^ 
 
 Biology. place that the doctrine of the elementary tissues holds in the 
 study of individual organisation. In both we have first, a 
 primary tissue, the seat of the life of nutrition ; in Biology, it 
 is the cellular tissue, in Sociology, material force. We have 
 next, in the Individual, as in the Social Organism, two orders 
 of tissue, of lower energy but of higher dignity, the one passive, 
 the other active, their respective functions being rightly to 
 understand and fitly to modify the environment. All thinkers 
 able to follow it out will see in this analogy a new proof of the 
 soundness of my Statical Theory, both of the individual and of 
 Society, 
 tension of' Forcc, either dispersed or concentrated, is indeed the natural 
 
 theoryfthat l^^^is of the Social Organism : Intelligence, artistic or scientific, 
 suusTrom ^^odifies it in conformity to its environment ; whilst the Heart, 
 ofSïort and ^^ ^^^ masculine or feminine form, inspires that Organism with 
 olluncliin'! suitable springs of action. Thus the Positive Tlieory of the 
 Social Organism may be drawn deductively from the grand 
 principle, laid down twenty-two centuries ago, by the true 
 founder of provisional Sociology, which explained Order apart 
 from Progress. The incomparable Aristotle laid down the 
 true principle of every collective organism, when he described 
 it as the distribution of functions, and the combination of 
 labour. Strangely enough, our modern economists claim the 
 discovery of this luminous conception, whilst narrowing it, with 
 metaphysical empiricism, to a mere law of industry. The first 
 of philosophers repudiated this particular application of the 
 theory. In its original form, he gave it the wide extension 
 required for its systematic use. But the theory could only
 
 Chap. V,] THE SOCIAL OKGANISM. 235 
 
 establish the true doctrine of Order, when there was a con- 
 ception of the entire course of liuman Progress to point out the 
 nature and the right classification of the Social Forces. A 
 complete philosophy of history was an essential condition. 
 Having- this at length we are able to complete the theory 
 prepared by the genius of Aristotle. 
 
 At the same time, before proceeding with this subject, I relation 
 shall complete this systematic sketch of Social Organisation, ti\-eoi!gan- 
 
 I- •J „ . , ISM WITH 
 
 by tracing the relation borne by our conception of the col- its E^^^- 
 lective Organism to that of its Environment. To combine this pp. 235-239. 
 pair of ideas, the being and the environment, is indispensable 
 in Biology, and is so in far higher degree in Sociology ; not 
 merely that we may understand the life, but also to fill up our 
 notion of the structure of the organism. 
 
 The abstract study of the Organism had first to be treated Jjjfljjfjice of 
 apart from that of the Environment. This is a rule even in ment must 
 
 A never be 
 
 Biology of that Subjective method, whereby alone true system neglected. 
 is possible. Modern science has been forced into the contrary 
 practice ; and the provisional method still keeps its hold upon 
 our minds, in theory as in practice, exaggerating the influence 
 of the external world, as in the case of climate. Still, even if 
 it has been abused, we must never forget to give its due im- 
 portance to the second special term of every organic conception, 
 I mean the conditions with which it is environed. This is the 
 only direct mode of connecting the general study of living 
 Nature, individual or collective, with that of lifeless Nature. 
 
 Sociology is at once connected with Cosmology, when, as ^/^^^^^^^'^ 
 throughout this work, we conceive the human Being fulfilling ^'^'^J^t^^tes 
 his destiny upon this human Planet ; the celestial and terrestrial i^g'^J^get^- 
 constitution of which necessarily determines Man's. This "îbeVand^ 
 compulsory union of the human race in their world forms the "atious. 
 first universal and perpetual bond between the families of man ; 
 for if they were free to quit their dwelling-place on eaitli, they 
 would speedily forget the connecting ties of sympathy, and , 
 would be perpetually dispersing themselves to seek a new 
 habitation. Yet such a bond is far from a sufficient basis to 
 explain the social union, even were the Great Being completely 
 formed and settled over the entire surface of our planet. We 
 must go farther into detail, in order to explain those smaller 
 societies which are long the natural germs of the great human 
 Family that is to be. We shall get this special point of view
 
 236 SYSTEM OF POSITIVE POLITY. SOCIAL STATICS. 
 
 Tlieenviron- 
 ment is the 
 base of every 
 society. 
 
 The smallest 
 family im- 
 plies pro- 
 perty and 
 local appro- 
 priatioa of 
 soil. 
 
 Property in 
 the soil is 
 anterior to 
 agricultural 
 settlement. 
 
 spontaneously, if we follow out to its proper limit the rule just 
 expressed as to the primary classification of the Social Forces. 
 
 Thus the moral order of every human society is necessarily 
 based upon the intellectual organisation, and this is based upon 
 the material constitution. Now the material order would have 
 no natural base, if we conceived it apart from its environment 
 or special conditions. These conditions it has to modify as a 
 means of supplying our vegetative wants ; but to modify them 
 it must duly submit itself to their limits. This standing 
 necessity thus becomes indirectly the base of every organisa- 
 tion of society, not only in the race as a whole, but also in every 
 population capable of separate existence. 
 
 No doubt every association is formed from within, and not 
 from without. But even the smallest society is dependent on 
 the reaction of the external world upon its internal life ; and 
 this reaction is as indispensable as it is inevitable. Even 
 domestic life, where the motive of affection has the best op- 
 portunity for gaining the ascendant, is dominated by its material 
 conditions. In the first place, a family implies property in the 
 food and implements needed for its daily wants. It requires 
 next its own ground either for hunting or fishing, if not for 
 pasture or agriculture. Now these links with the world with- 
 out are not only necessary for its life, but they are most useful 
 to its unity ; for any discord which arises is forced to give way 
 before the imperious call for discipline aud cooperation imposed 
 by external difiSculties. Again, when families become tribes or 
 nations, the same necessity for adajDting life to meet external 
 wants remains active, and exists in a more extended form. 
 Man becomes with civilisation more capable of dealing with 
 the external world, as having more complete possession of his 
 powers. But our collective life as a society is none the less 
 dependent on our material conditions. It is true that they 
 grow easier to endure, when we learn better and better how to 
 modify them, instead of surrendering ourselves tamely to their 
 weight. 
 
 In my volume on History, I shall point to a common error, 
 that which would find an origin for the institution of Property 
 in the soil in the definite settlement into agricultural life. 
 Every family must have its local reservation ; and the same 
 must be true on a larger scale of any tribe. In both cases 
 Property long retains a collective character ; special appropria- 

 
 Chap. V.] THE SOCIAL OEGANISM. 237 
 
 tion being- but temporary ; and hence its existence has been 
 overlooked. But the wars, which result from these undefined 
 forms of Property, may serve to convince us how intense is the 
 feeling of appropriation in early tribes ; for nothing- less could 
 give rise to such struggles. 
 
 The point, however, is not important in Social Statics, statically 
 
 '■ •■■ ' considered, 
 
 where we are concerned with the type and not with the historv ^^ '* ^^^ ^'•^^'^ 
 
 *' ^ J of society. 
 
 of human life. The nomad state is quite natural to man ; it 
 admits of far more intellectual and social life, and is continued 
 longer, than in our settled societies we are apt to suppose. 
 Property in the soil in its perfect form is established later tlian 
 lawyers or even philosophers imagine ; but it is always and 
 everywhere the ultimate basis of human society. And in the 
 Statics of Sociology we have to consider the ultimate type, 
 leaving to the Dynamics of the science the study of the phases 
 through which it is attained. 
 
 We shall better comprehend the relations of the Social Man needs a 
 Organism witli its Environment, if we revert to the theorv with ^'^i" ^^^ lîfe. 
 
 ~ , , •'He finds this 
 
 which this chapter opened as to its connection with the three i" country, 
 
 !_ however 
 
 that precede. Each of these chapters treated one of the three ii™'ted in 
 
 ^ area. 
 
 great elements of society, corresponding to the three great ele- 
 ments of our cerebral constitution. The Social Organism em- 
 braces them all. We have to regard every Family as being- 
 through Language connected with the race, and through terri- 
 torial Property as connected with our planet. Thus the insti- 
 tution of Country completes the essential life of every society, 
 domestic or political, by drawing attention to the dependence 
 of the Organism on its Environment. Even before settled 
 societies are formed, this want of a local seat is imperfectly 
 supplied. The Tent, the Car, or the Ship, are to the nomad 
 family a sort of moveable Country, connecting the Family or 
 the Horde with its material base, as with us the gypsy in his 
 van. We everywhere see man struggling to give his unstable 
 existence a surer hold, by attaching it to some more stable 
 substance. And he finds this in many a basis which is not abso- 
 lutely fixed, though it is much more fixed than man. We are 
 all familiar with the revolutions of our planet, and with the 
 movement through space of the solar system little as it is de- 
 termined ; but this does not destroy the sense of security which 
 we feel towards the Earth, as our solid and fixed abode. 
 
 The institution of the Fatherland fulfils its great part, when
 
 238 SYSTEM OF POSITIVE POLITY. SOCIAL STATICS. 
 
 The sense of 
 local fixity 
 ■will be 
 largely de- 
 veloped. 
 
 Influence on 
 economy of 
 life of terri- 
 torial pro- 
 perty, 
 
 On thought. 
 
 And on mo- 
 rality. 
 
 it lays the foundation for that material force which I have 
 shown to be the base of all Social Order. Power and Wealth 
 only command our real confidence and even only attain their 
 full authority, when, by possession of the soil, they are con- 
 nected with the external Order of nature, and gain from its 
 consistence a new title. The desire of possessing Property in 
 the soil is one which is far from being about to disappear, as 
 some suppose ; on the contrary, it is most natural, and will 
 gain a fresh influence by being common to all families alike. 
 In the fourth volume I shall show how, in accordance with past 
 history, through the possession at least of his own home, every 
 citizen will be able to enjoy the inestimable boon of property 
 in immoveables. Jhis specific appropriation of particular lo- 
 calities will offer no obstacle to the full current of social co- 
 operation, but will tend to increase it ; as every separate home 
 will give further solidity to the human Family, just as every 
 dialect will enrich human Language. 
 
 The Fatherland again, beside this direct effect on the 
 material basis of social Order, indirectly modifies in settled 
 societies the entire Economy of life, both of individuals and of 
 society. 
 
 The bonds which unite man with the soil will serve to check 
 the intellectual pride which needs to be reminded how much 
 the Subjective depends upon the Objective. We thus feel 
 completely and closely, how essentially fixed is the Order of 
 Nature, and how subordinate is our power of modification. 
 Even Language, and consequently Art, is improved, by draw- 
 ing closer the ties between Man and the World on one side, 
 and Man and Humanity on the other. 
 
 In the moral sphere, this connection with the soil gives fresh 
 force and stability to our higher affections. The very word 
 Fatherland, and the use of the word House for family, testify- 
 to the close bond between the possession of the soil and do- 
 mestic life. It stimulates our sense of Solidarity, or member- 
 ship of a body. And as to ovu- sense of Continuity with the 
 Past, we can hardly conceive its existence at all without a local 
 basis for our traditions to take root. Such is the double effect 
 it has upon the Heart ; but it also fosters in the Character the 
 qualities of perseverance and prudence. If it seem to check 
 the spirit of enterprise, it undoubtedly elevates our spirit of 
 resignation and real nobility of character, by giving us at once
 
 are thus con- 
 nected with 
 Nature. 
 
 Chap. V.] THE SOCIAL OBGANISM. 239 
 
 independence and mutual confidence. And it prepares us to 
 seek for our true guarantee against arbitrary wills in a wise 
 submission to external necessity. 
 
 So marked is the political influence of territorial property Pouticai iu- 
 that in place of insisting on it, there might be more need to te"iSoriai 
 combat the exaggerations respecting it, into which our Physio- p'^^p^'^^- 
 crats fell in the last century. But the reader will hardly need 
 to be told that, though the soil is an indispensable instrument 
 for the creation of Wealth, it is certainly not the true source of 
 it ; for all temporal power, we have seen, comes from human life 
 as a whole. In the succeeding volume we shall see how essential 
 is territorial property to the entire course of human activity, 
 not only for the Industrial life, on which we are entering, but 
 for the Military life, through which we have passed. The 
 'Positive Philosophy' gave many illustrations of the importance 
 of settled societies in developing the ancient system of Conquest. The whole 
 
 We have thus the whole of human life, both in the family sLm Forces 
 and in the national group, associated with its earthly habita- 
 tion, thus completing the Statical Theory already stated for 
 Property, Family, and Language. Having analysed the Social 
 Forces into the three forms, Material, Intellectual, and Moral, 
 I had only to connect them, as I have just done, with the 
 general laws of External Nature, which ever govern them. 
 
 We have thus established a true correspondence between Ri.:L.moN- 
 the Statical Analysis of the Social Organism in Sociology, and ?^|°ixDi- 
 that of the Individual Organism in Biology. But this analogy o^^A^sm, 
 must not be pushed too far ; for the former is capable of being ihefodaHs 
 resolved into its component parts, whilst the latter is not. The pS^rthe 
 elements of Social life are not destroyed by being separated : trè°atment. 
 those of individual life are. And thus, if we insisted on an 
 exact similarity between the two, we should get fanciful com- 
 parisons instead of useful suggestions. Biology has hitherto 
 been the guide and preparation for Sociology ; but, as shown 
 in the first volume (p. 473), Sociology will in the future be 
 rather the type for the ultimate systématisation of Biolooy. 
 Throughout philosophy the direct study of the true Great Being, 
 the only being which attains to its perfect development, will 
 form the groundwork of our knowledge of the smaller organ- 
 isms, and that for purposes of Science as well as of Logic. The 
 Subjective Method, the sole source of any real Synthesis, im- 
 plies this passage from the higher to the lower study. And
 
 240 SYSTEM OF POSITIVE POLITY. SOCIAL STATICS, 
 
 this is the principle of all true classification, which ought to 
 follow the order, of which society exhibits the universal type, 
 that is to say, the higher organisation determines the lower. 
 The public and private life of the individual is, as it has ever 
 been, subordinate to the social Organism of which he is a part. 
 And this is the point of view from which we must conceive the 
 relations of every other unit to its system, whether in thought 
 or in expression, whether in the real or in the ideal world. 
 Analogies of There is therefore no justification in trying to find servile 
 sodoku" analogies in analysing the Social and the Individual Organism, 
 imperfect as our conception of the latter is in the hands of our 
 academic specialists. At the same time there is a real corre- 
 spondence in the main analyses of the two sciences. If we take 
 the best ascertained points in Biology, we may decompose 
 structure anatomically into elements^ tissues, and organs. We 
 have the same things in the Social Organism ; and may 
 even use the same names. I have already shown how in society 
 the three forms of Social Power correspond to the tissue, the 
 most marked and most important constituent of all. As to the 
 element, this is supplied by the Family, which is more completely 
 the germ of society than the cell or the fibre is of the body. 
 We have only to find in Sociology what it is that corresponds 
 with the organ in Biology. 
 Family, An- This may readily be found by followincf out what has already 
 
 thority, J J J is J 
 
 City, corre- been Said as to the relation of the Org-anism with its Environ- 
 
 spond to _ *-• 
 
 element, meut. The Fatherland establishes a relation between the soil 
 and social order ; and thus the organs of the Great Being can 
 only be cities, the root of the word being the nucleus of the 
 term civilisation. Cities are, in truth, themselves beings ; so 
 organically complete that, as each is capable of separate life, it 
 instinctively aspires to become the centre of the vast organism 
 of Humanity. In this tendency the Social organ differs radi- 
 cally from the organ in Biology, which has no such separate 
 completeness. Nor can our analysis of society be carried fur- 
 ther than this notion of organs, or we shall be led into fanciful 
 or passing distinctions. The smallest city contains all the ele- 
 ments and tissues, required for the life of the Great Being, in 
 the Families, and in the Classes or Castes, within it. The 
 greatest human associations always began really in a mere town, 
 which gradually incorporated others by its attraction or by arms. 
 The eternal instance of this truth is the great name of Eome. 
 
 iissue, organ.
 
 Chap. V.] THE SOCIAL ORGANISM. 241 
 
 Between the City, uniting man and his dwelling-place, and ^n intemio- 
 the full development of the Great Being around a fitting centre, InUonsTam ' 
 a number of intermediate forms of association may be found, ^^*" 
 under the general name of States. But all these forms, differ- 
 ing only in extent and in permanence, may be neglected as 
 undefined. In Social Statics, we must keep in view the exist- 
 ence of Humanity in its completeness, however distant may be 
 its actual advent ; and we may therefore rest in that form of 
 association which has a complete and distinct career of its own. 
 When Property, Family and Language, have found a suitable 
 territory, and have reached the point at which they combine any 
 given population under the same, at least the same spiritual, 
 government, there a possible nucleus of the Grreat Being has '|^\ X3 
 been formed. Such a community, or city, be it ultimately 
 large or small, is a true organ of Humanity. When the 
 Supreme Being has its full development, we shall see how these 
 essential organs will be combined into apparatus, such as we 
 have in Biology. But to attempt this now would be premature 
 as well as useless ; and we see how indistinct and arbitrary are 
 all the definitions of the intermediate states, such as are called 
 provinces, nations, &c. "^ 
 
 Nevertheless, we shall not run any risk of forcino- our analo- Social ann- 
 
 ' . logues of 
 
 ffies, if we extend to the analysis of society the other two ana- apparatus 
 
 o ■^ . ana system 
 
 tomical conceptions of Biology. Besides cells, tissues, and ini^iiiogy. 
 organs, every individual organism gives us a more elaborate 
 degree of vital structure which we call apparatus.' There is, 
 further, now recognised an intermediate form of organisation 
 between tissues and organs, which is called system. Statical 
 Biology therefore gives us five stages of organic life : cell, 
 tissue, system, organ, apparatus. We may find five similar stages 
 in Sociology, though all are not essential. They will however 
 serve to combine the different nuclei of the Great Being, whilst 
 these remain various and separate as they long must be. Al- 
 though the advent of Humanity in its entirety is yet distant, it 
 has long been familiar to the loftier spirits and minds. As was 
 stated in the first chapter of this volume (p. 87), the greater 
 statesmen long dreamed of a universal Family of Man, so soon as 
 the Roman Empire was complete. But this idea gained force 
 and extent, when the separation of the Spiritual community 
 from the Temporal society in the Middle Ages pointed out the 
 natural mode of the ultimate unity of Man. When the Catholic 
 
 VOL. II. R
 
 242 SYSTEM OF POSITIVE POLITY. SOCIAL STATICS. 
 
 Sociology 
 roainly con- 
 cerned with 
 three orders 
 Families, 
 Classes, 
 Cities. 
 
 Theory op 
 Social Or- 
 
 (iANISATION, 
 
 pp. 242-272. 
 
 ]. Distribu- 
 tion of func- 
 tion, the test 
 of political 
 society. 
 
 bond of union was destroyed, the various relations, industrial, 
 scientific, and artistic, continued to keep all minds in the West 
 fixed on the hope of a complete assimilation of the human race. 
 Until this hope has found its satisfaction, we may properly 
 think of the different groups, out of which tlie Grreat Being is 
 to arise, in such a way as will point to their ultimate combina- 
 tion. Thus, the cities which form the social organs may be 
 imagined as grouped into nations, so as to correspond with the 
 apparatus of Biology. We may further go on to group the 
 social tissues, that is the classes, so as to correspond with the 
 systems in Anatomy. It will serve to give precision to our 
 ideas of the common functions of these tissues in the organ. 
 We thus get, in Sociology as in Biology, the five statical types 
 arranged in both sciences in an analogous series. In the ulti- 
 mate realisation of Humanity these two provisional terms of 
 apparatus and system will not be needed to carry on an exact 
 parallelism, so far as regards the Social Organism. The notions 
 they express will be modified in a way I need not dwell upon 
 here. We may notice their existence, without attaching too 
 much importance to them in the general analysis of Society. 
 
 Whatever use may ultimately be made of the five divisions, I 
 shall confine my attention in this work on Sociology to the 
 three modes of analysing social life, the same three which will 
 prove of the main importance in Biology. And I shall treat 
 the Social Organism as definitely composed of the Families 
 which are the true elements or cells, next of the Classes or 
 Castes which are its proper tissues, and lastly of the Cities and 
 Communes which are its real organs. 
 
 This conception, which has a scientific as well as a logical 
 value, enables us by the light of the reasoning above to deter- 
 mine the Positive Theory of Social Order, by means of the 
 great principle of Aristotle previously alluded to (p. 234). 
 
 This principle, in fact, lays down as the two general condi- 
 tions, Independence and Cooperation, the task of any collective 
 organisation being to establish due relations between the two. 
 
 On the one hand, without separation of function, there 
 : would be no true association between a number of families ; 
 , they would only form an agglomeration, even in a settled com- 
 munity. Distribution of function is the point which marks off 
 the political society, the basis of which is Cooperation, from 
 the domestic union, the basis of which is Sympathy. This is a
 
 Chap. V.] THE SOCIAL ORGANISM. . 243 
 
 striking proof of the utterly anarchical character of the modern 
 Revolutionary Theories, which end by exalting mere individual- 
 ism, for they bring all down to a common level. 
 
 IWe thus get the essential character of the Great Organism \its social 
 as made up of beings capable of separate life, but joining more 
 or less voluntarily in a common end. The classes formed by the 
 various combinations of the three elements of every social force 
 differ from each other ; but their respective functions are only 
 completely called out by an increasing diversity of occupation. 
 
 This, the source of the differences and even of the inequalities 
 between men, is also the chief agent in the gradual extension 
 of the Great Being, until this reaches the natural limits of its 
 abode on the planet. Directly that a settled society brings out 
 the social importance of this fundamental principle, the Distri- 
 bution of Functions, fresh fields are at once opened for the 
 growth of the spirit of Solidarity with contemporaries, and of ' 
 Continuity with our predecessors. A valuable reaction upon 
 the moral nature follows along with it, owing to the stimulus it 
 affords to the instinct of general Benevolence. Each family, 
 when confined to a labour which directly produces only what 
 will satisfy a small portion of its own wants, is forced to recog- 
 nise the importance of other families to itself as well as its own 
 usefulness to them. When the Feelings and the Thoughts are 
 brought into harmonious relations with such a position, human 
 existence at once develops its true nature ' To live for otliers.' 
 
 On the other hand, the noble part played by this Distribution -'.- combiua- 
 of Functions would be abortive, unless it were completed by a efforte. 
 Combination of Efforts, either spontaneous or disciplined. Nay, 
 the division of occupation is very apt to give rise to serious 
 struggles, intensifying as it does differences in habit, opinion, 
 and propensity, between different families. The desire for Co- 
 operation, which cannot be separated from the desire for Inde- 
 pendence, must also be regularly satisfied ; it finds satisfaction 
 in that primary social institution, founded to secure joint action. 
 A power to amalgamate men is the more needed that the comba- 
 tive and self-regarding instincts are more energetic than those 
 which prompt us to union. This is the part of that cohesive force 
 in society, everywhere called r/overnment, the business of which 
 is at once to combine and to direct. The admirable conception 
 of Aristotle respecting the Distribution of Functions and the 
 
 E 2
 
 244 SYSTEM OF POSITIVE POLITY. SOCIAL STATICS. 
 
 Combination of Effort happily correlates the two necessary 
 elements of every political idea, Society and G-overnment. 
 it= moral It must also be remembered, that by reason of the Distribu- 
 
 iesuiis. tion of Functions, every human life has its double side : the 
 one special, the other general. Every family has first duly to 
 fulfil the common task assigned to it by the Grreat Organism, 
 of which it is a member. But to do so, it needs constantly to 
 rest upon the sense of that general Harmony, towards which it 
 contributes its note. Now, every true citizen is thus penetrated 
 I with a sense of Order : and he grows earnest to cause it to be 
 respected by others. The same disposition, moreover, fosters 
 the growth of the three social Instincts within each man, parti- 
 cularly the widest of these instincts, General Benevolence. 
 Such is the compound process which disposes men to submit to 
 Government ; so soon as a suitable governing Power succeeds in- 
 availing itself of the disposition ready to its hand. 
 oriiïin nf -phis last couditiou of Order, a Governing Power, springs 
 
 Govern- , . . , j. o 
 
 "^*^'"'- spontaneously out of the inequalities between men, upon 
 
 the separation of social functions. The cerebral organisation 
 of our nature, if in part it disposes us to Obedience, stimulates 
 men also to assume Command. My classification of the facul- 
 ties {see vol. i. p. 540) will at once suggest to a careful reader, 
 which of our instincts contribute to obedience, directly or in- 
 directly, and which to command. The desire for command is 
 almost always stronger than the willingness to obey ; though 
 the latter has been much underrated in our anarchical age. 
 But the vicious tendency to command is more injurious to 
 private happiness than to public order. For this vulgar form 
 of ambition leads to nothing, without striking qualities of 
 intellect and still more of character. Even then, it rarely 
 attains great success unless duly supported from without, espe- 
 cially by a favourable position of affairs which is seldom witliin 
 our own control. Hence far more families are made miserable 
 l)y this idle passion than are gratified by it. Unless didy 
 trained, it often issues in a moral disease ; one that the mate- 
 rialism of our day is slow to recognise. 
 
 The spirit of command, on the other hand, becomes a true 
 benefaction to society, where families have been disciplined, 
 educated, and so placed as to have the means and the respon- 
 sibility of exercising power rightly. Power such as this forms 
 in the heart of every society a government of a kind, and it only
 
 Chap. V.] THE SOCIAL ORGANISM. 245 
 
 continues so long as it fills its double part of control and direc- 
 tion. It implies a general acceptance of its rule, avowed or 
 understood ; and this is not given so blindly or so slavishly, as 
 many are wont to think. Men who ignore the existence of un- 
 selfish instincts naturally attribute obedience to fear, which is 
 not true even of the animals ; and they have gone so far as to 
 make a virtue of revolt, which usually springs from a powerful 
 individuality. Declamation from of old has attacked the so- 
 called Despotism of the East ; but the real cause of unreason- 
 able submission is too often the difficulty of finding a better 
 government : the force of habit or the proneness to reverence 
 has but little to do with it. 
 
 These metaphysical ideas about the vices of submission have sodai effect 
 given a kind of sanction to the thirst tor power, which the am- 
 bitious represent to be devotion to the public good. Our sym- 
 patlietic instincts are, alas ! too weak to sustain us in the great 
 and prolonged efforts needed for ambition of the useful order. 
 And if men's egoism did not create more active incentive to 
 exertion, societies would often find it difficult to obtain a 
 government, or to replace it when lost. Such a danger is 
 averted by the, very defects in man's nature ; for the wisdom 
 of mankind from of old has turned what is a chronic malady in 
 some, into a mode of securing a general good. How it is thus 
 converted we may see by the light of the law stated in the 
 second chapter of this volume (p. 128) on the connection between 
 the selfish and sympathetic instincts. For successful ambition 
 usually enlarges into a sense of public duty ; at least in natures 
 which are not utterly evil or incapable of improvement. 
 
 It is fortunate then that the ambition of some families sup- 
 plies all the rest with that government which they need to 
 control and direct the forces generated by the Distribution of 
 functions. These governing persons usually even deserve the 
 respect they receive ; and they ultimately often justify tlie 
 general readiness to accept them as models. 
 
 How, and how naturally, such a power arises, we may best Government 
 
 . , 11 •!• of -ocieties 
 
 see, by lookino- not to the e-eneral function whereby all citizens arises out of 
 
 tlic'iliiectiu" 
 
 conspire to maintain and complete the State, but to the diffe- force of 
 
 . 1 jy i.' r smaller 
 
 rent special functions of the citizens. This general lunction ot groups, 
 all citizens is not at first sufficiently defined to have an organ 
 at all. The particular functions of each citizen being clearly 
 marked, throws up in each group a special government of its
 
 246 
 
 SYSTEM OF POSITIVE POLITY. SOCIAL STATICS. 
 
 As the 
 .■scliool of 
 government 
 was in iin- 
 fient times 
 AVar, so in 
 modern 
 times it is 
 Industry. 
 
 Government 
 
 rests on ; 
 force, as ; 
 Hobbes sa^i 
 
 own, which controls and directs it on a small scale, as occasion 
 arises. This is the germ of the wider government of society, 
 which is the product of the smaller combinations when their 
 common ends are duly made general. Military activity, the 
 only one fully organised at present, has a direct tendency to 
 form lasting combinations ; for it can gain no success without 
 union. 
 
 The ultimate form of life, the Industrial, has also the same 
 political value, though its action is long restricted to private 
 life. When undisturbed it throws up its permanent chiefs, men 
 whose importance is continually on the increase, as we may see 
 in history in the succeeding volume. As the ancient world had 
 in War its school of discipline and of government, the modern 
 world finds these in Industry. The habit of regarding all citi- 
 zens as public functionaries, so as to determine their duties, has 
 more than a purpose of social morality. It is just as necessary 
 for theory, to explain the origin of political government. Thus 
 government springs from agreement between the natural cliiefs 
 of the various types of Industry, who gather round their best 
 representative. The habits of command and of obedience al- 
 ready formed in Industry have only to extend to public spheres, 
 to found a power in the State capable of controlling the diver- 
 gencies, -and regulating the convergencies, of the individuals 
 within it. 
 
 Thus the principle of Cooperation, tlie basis of political 
 society, calls out the Government required for its maintenance 
 and growth. It is a power essentially material, arising as it 
 does from rank or wealth. It is important to note that social 
 order can have no other direct base. The famous maxim of 
 Hobbes, that government is the natural result of force, is the 
 principal step which till now the Positive theory of power made 
 since Aristotle. It is true that in the Middle Age the admir- 
 able discovery of the division of the Temporal and Spiritual 
 powers had been made : but the occasion was in its favour, and 
 it was due to feeling rather than reason ; nor had it ever been 
 regularly justified on principle before my own early essays (see 
 Appendix, vol. iv.). What caused the bitterness that Hobbes' 
 view encountered was the metaphysical nature of its origin, and 
 the want of distinction between the statical and the historical 
 character of government. Had his critics been more wise or 
 less angry, this should only have shown them the merit of this
 
 Chap. V.] THE SOCIAL OEGANISM. 247 
 
 great law, of which the Positive Philosophy alone saw the im- 
 portance. 
 
 As was shown above, force is essential as the basis of every 
 human society. We have only to suppose it absent, as happens 
 in times of anarchy. Those who are so indignant with Hobbes' 
 principle would be rather perplexed, if they were told that 
 political government must be based on weakness, if it be not 
 based on force. But this would be the real consequence of their 
 theories, if we follow out the analysis of the three constituents 
 of social force. For, through want of a real Material Force, the 
 basis of power would have to be found in the Intellect or the 
 Heart, and they are far too feeble for such a purpose. Their 
 sole business is to modify an already existing system of control, 
 and till Material Force has succeeded in forming this, neither 
 the Intellect nor the Heart can have much effect on society. 
 Whenever force as a fundamental base for politics is absent, 
 they will seek as far as they can to restore it, without attempt- 
 ing to supply its place. Social science would remain for ever 
 in the cloud-land of metaphysics, if we hesitated to adopt the 
 principle of Force as the basis of Grovernment. Combining 
 this doctrine with that of Aristotle, that society consists in the 
 Combination of efforts and the Distribution of functions, we get 
 the axioms of a sound political philosophy. 
 
 We get the same result by tracing the Positive Theory of 
 hiunan nature, as explained in the first volume. We have 
 previously shown how much more vigorous are the instincts of 
 command than those of obedience. The first can only meet 
 satisfaction in certain families, and thus the rest are urged to a 
 state of chronic revolt against all and any control. The whole 
 history of the past is an illustration of this, notwithstanding 
 the spirit of submission inculcated by the long ages of tlieo- 
 logical and military discipline. The tendency towards insur- 
 rection would be fatal to humanity, and distract all progress, 
 unless a vigorous use of material force were always at hand to 
 restrain it. Our own stormy times show us the need of this 
 check, and we often see it broken down, now that the mental 
 and moral discipline of the past are discredited. Nowadays 
 everyone must command, and as everyone has a possible chance 
 of commanding, he is generally only disposed to obey force, and 
 is seldom ready to yield to reason or to affection. The conse- 
 quence is a wretched state of degradation, found in the very
 
 248 SYSTEM OF POSITIVE POLITY. SOCIAL STATICS. 
 
 Bnt Force 
 requires 
 Jurther 
 powers, as 
 its comple- 
 ment. 
 
 1. Intellec- 
 tual. 
 
 2. Moral. 
 
 :^. Socfal 
 (•outrol. 
 
 men who fiercely declaim against the so-called servility of our 
 ancestors. 
 
 But though force is the indispensable foundation of every 
 organisation of society, we must remember that by itself it is 
 wholly insufficient. Force always requires a double comple- 
 _ment in the intellect and the heart, and further a proper con- 
 trolling influence, to make it the durable base of political 
 authority. 
 
 Material order being secured, a proper organ is at once 
 ready to take the general direction of the social combination. 
 The government of the society is only an extension of the special 
 government of each smaller group ; and these lower forms of 
 authority are wanting in the breadth of view required for this 
 purpose. At least, capacity of the kind would be very excep- 
 tional, and would only succeed in primitive forms of society. 
 The point of view required for governing a State in all its rela- 
 tions, so that its authority should be felt and respected by all, 
 implies an intellectual training as to the past and future of 
 civilisation, which is rarely to be met with in the average heads 
 of private undertakings. It was rare enough, even in old times, 
 that military ability was found to imply political skill, and it 
 would be hopeless to expect it in mere industrial ability, which is 
 necessarily special even in yast modern works. Thus governing 
 power requires its intellectual complement to enable it to fulfil 
 its duty of simply maintaining order ; and certainly it needs it 
 for that of directing movement. 
 
 In the second place, moral weight is no less indispensable 
 to Groverument, to secure it that respect, without which it can- 
 not govern, or even exist. And we must remember that politi- 
 cal power always results directly or indirectly from a cooperation 
 voluntary or involuntary, active or passive ; and this may always 
 be withdrawn the moment the desire for imion is weakened. 
 Thus without the aid of any spirit of insurrection. Power which 
 is always suspected and always envied, is liable even in stable 
 states to be overturned, when it reaches a given point of un- 
 popularity. However natm-al may be its authority, a moral 
 sanction for Government is just as indispensable as an intellec- 
 tual guidance. 
 
 After the moral and intellectual supports of Power, we come 
 to that which it is so difficult for society to supply for it, and 
 yet without which it cannot be permanent, a regulating in-
 
 Chap. V.] THE SOCIAL ORGANISM. 249 
 
 fluence. All force is liable to abuse ; especially is this true of 
 that political or material force, which on the mental and moral 
 side is so meagrely qualified for rule. The truth is, that every 
 power from the first tends to find its own regulating influence 
 by exercise, according as it is accepted by the public which it 
 affects. And in this unconscious way power always found its 
 own means of regulating itself, during the early ages, when the 
 development of man's capacities was of more importance than 
 the discipline of them. The authorities of former times. Military 
 or Theological, were too absolute in their nature to admit of 
 any really systematic discipline. This belongs only to the last 
 phase of the transitional epoch, which prepares the way for the 
 final system ; and it is but a foreshadowing of that, as I showed 
 in the historical sketch which closed the first chapter of this 
 volume. But the Social Organism, it is clear, will be in a most 
 imperfect condition, so long as the Political Power, which is to 
 control the various activities of the State, is itself without any 
 check to control its dangerous tendencies. The abuse of a kind 
 of force, which is itself the product of personal ascendancy, 
 may do more than check the progress of society. In an organ- 
 ism so complex and so extensive, the abuse of power might 
 menace it with actual destruction. 
 
 Close study, therefore, shows us that there are three things Political 
 necessary for all political power, besides its basis of material aii three, 
 Force : an Intellectual guidance, a Moral sanction, and lastly a basis in ' ^ 
 
 Force 
 
 Social control. Without all three, political order will never be 
 stable, even with all the support it receives from tlie domestic 
 order. It may be in a distant future that this social control 
 will ever be fully supplied ; but in Social Statics we must neg- 
 lect all questions of time, and conceive the organism of society 
 in its fulness. We must complete our ideal at any rate, although 
 sucli a picture has hardly begun to be a reality. Social Dyna- 
 mics will explain this slow advent, and will show us in history, 
 even in the distant past, the germs of this institution ready to 
 make themselves felt. 
 
 In truth the only mode of meeting this want of a regulating The regu- 
 influence for political power, is in establishing a broader and is, Religion. 
 higher society, which may embrace the political society, just as 
 that did the domestic. This is the mission of true Religion. 
 By the complexity of its nature the collective organism of Hu- 
 manity possesses in a high degree the power which the indi-
 
 250 SYSTEM OF POSITIVE POLITY. SOCIAL STATICS. 
 
 Three de- 
 grees of 
 Society. 
 
 1. The 
 Family. 
 
 2. The City. 
 
 3. The 
 Church. 
 
 Character of 
 
 Chr.rch 
 
 society. 
 
 vidual organism has only in its rudimentary form, the power of 
 acquiring new, and even essential organs. To create such an 
 organ is in fact the main task to be overcome by the Great 
 Being, one which it has only once really to perform in the 
 whole of its long and difficult course of development. But 
 once accomplished it is adequate to enable that Being to fulfil 
 all that its true nature and actual circumstances demand. 
 
 Man's cerebral system, alike endowed with j)Owers of Feeling, 
 of Action, and of Intelligence, disposes him to three kinds of 
 association, according as each of these three powers takes the 
 lead. We thus get three successive orders of human society, 
 diminishing in intensity of union and increasing in extension of 
 area. Each of these becomes naturally the unit of the succeed- 
 ing order of society. They are the Family, the City, and the 
 Church. The latter does not appear distinct till long after tlie 
 two former are complete ; but in Social Statics we must from 
 the first consider it as an essential element of man's life, leaving 
 it to Social Dynamics to explain in detail the reasons for its late 
 appearance in history. 
 
 First tliere arises spontaneously the most complete, but the 
 smallest of all societies, the Family, based on common sympathy 
 and directed by affection. The Family forms the unit of the 
 political society, which is larger but less close ; and which has 
 for its principle the aggregate Activity of the members, and for 
 its government the material Force called out by such activity. 
 The City or the State is again the unit of the religious society, 
 the Church ; the widest and least complete of all, which is 
 based on common belief, and governed by Faith. 
 
 Tlie Church accordingly imites in a free union the Cities, 
 in the same manner as each City spontaneously unites various 
 Families; first grouping them in classes according to their 
 functions in the society. It forms the most general bond of 
 the great organism, the universal character of which it alone 
 can represent, by virtue of the reality and the completeness in 
 its doctrine, and this is found in the Positive Keligion. Another 
 of its peculiar advantages is the entire separation of the Church 
 from the State. This, the essential condition of tlie real work 
 of the Church, was attempted by the admirable efforts of 
 Catholicism in the Middle Age. Premature as this attempt was, 
 religious society has been so completely severed from the political 
 society, that with the advanced races of man the old union of
 
 Chap. V.] THE SOCIAL ORGANISM. 251 
 
 the two is impossible. Positivism now returns to the under- 
 taking with a suitable doctrine and favourable conditions, so 
 ' as to be in a position at last to found the true universal Church. 
 Its social work must at first be confined to the populations of 
 the West and tlieir offshoots ; but its creed is so complete and 
 so real, that it is equally fit to be extended to all parts of the 
 planet. 
 
 Whilst the great human organism was without any spiritual Political 
 
 T f T • T ^ 1 • I'l aggregate is 
 
 unity, the need oi binding together the various states which properly, 
 made up the whole, gave extravagant dimensions to political 
 societies. The foundation of a universal Church will enable the 
 gradual reduction of these huge and temporary agglomerations of 
 men to that natural limit, where the State can exist without 
 tyranny. I have, for this reason, treated mere Cities, along with 
 the tracts of country which voluntarily adhere to them, as the 
 immediate organs of the Great Being. These may seem narrow 
 dimensions for the political society ; but posterity will admit, 
 that a doctrine which aspires to endure as long as Humanity 
 itself, is not to be bound down to all the notions familiar to our 
 time of transition. No combination of men can be durable, if 
 it is not really voluntary ; and in considering the normal form 
 of the State, we must get rid of all artificial and violent bonds 
 of union, and retain only those which are spontaneous and free. 
 Long experience has proved that the City, in its full complete- 
 "^ ness and extent of surrounding country, is the largest body 
 ' politic which can exist without becoming oppressive. To extend 
 the range of material force beyond this, its natural limit, would 
 require violent and arbitrary procedures, the effect of which is 
 always uncertain. But besides this, the Positive Faith, with 
 its calm grasp over human life as a whole, will be sufiicient to 
 unite the various Cities in the moral communion of the Church, 
 without requiring the help of the State to supplement the task 
 with its mere material unity. 
 
 Thus the final creation of a religious society whereby the The church 
 
 ,' "i .supplies all 
 
 great oro-anism is completed, fulfils all the three wants of the "lat the 
 
 *=='•'■' . State needs 
 
 s political society. The intellectual guidance, the moral sanction, forguidance. 
 and the Social regulation which government requires to modify 
 its material nature, are all supplied by a Church, when it has 
 
 ^ gained a distinct existence of its own. For, as to the first, the 
 Positive creed, since it embraces the activity as much as the 
 intelligence and the sentiment, can always supply general truths.
 
 252 SYSTEM OF POSITIVE POLITY. SOCIAL STATICS. 
 
 important in the ordering of societies, and even important in 
 the conduct of private undertakings. Again, this Faith gives 
 a distinct moral authority to any of the practical powers which 
 deserve it. This it does by its capacity to unite the present, 
 first with the past, then with the future. And thus the Temporal 
 authorities receive a real social consecration, being connected 
 with the entire life of the Great Being, and thus becoming its 
 true material servants. 
 Germs of Intellectual and moral guidance of some kind as duties of 
 
 tuaiand any roligious society are so essential to the existence of a 
 ance in old govcmmeut, that in one way or other they will always be found. 
 Though they cannot be completely systematised except under 
 the Positive creed, they had a very distinct part in the long 
 jjrovisional period of Theologism. Before the Great Bein^ was 
 known, and when no one could speak in its name, the imaginary 
 Powers which represented it to the infancy of Humanity, under- 
 took both to consecrate and to direct the organs of government. 
 And, thougli these Powers had only fictitious existence, they 
 were not without effect ; for the imagination clothed them to 
 an adequate degree with a mental as well as a moral authority. 
 The grand obstacle to their utility was one which continued to 
 be insurmountable during the greater part of the whole Theo- 
 logical system. This was the confusion of the State and tlie 
 Church : in the Theocracies, this meant the domination of the 
 State by the priests ; in the Military epochs, the domination of 
 the Church by the statesmen. It was, however, the intel- 
 lectual side of the old religions which suffered chiefly by this 
 double confusion ; and even their intellectual value was not 
 quite neutralised. The moral sanction, on the other hand, 
 which government gained was increased by the union of Church 
 and State to a point where it often became oppression. 
 ^on^roi"^- ^^ ^^ ^^^ otherwise with the third and true political function 
 
 dependent °' °^ Peligiou, the formation of a real government of society, able 
 to repress or to remedy the evils to which all governments are 
 prone. This function cannot be filled indirectly. In its nature 
 it implies that the Church is not only distinct from, but inde- 
 pendent of, the State. This separation between Church and 
 State is only possible, or is only permanent, when the religious 
 society is more extensive than the political society, and tends 
 to become truly universal. And so, we see how the chief political 
 usefulness of Eeligion follows as a direct consequence of its 
 
 Church.
 
 Chap. V.] THE SOCIAL ORGANISM. 253 
 
 grandest social object, the purpose of uniting- all men. In fact, 1 
 the higher generality which the Church acquires, fits it, in every / 
 State where it is recognised, at once to check and to direct { 
 the Government, though without ever overstepping the limits ,i 
 of advice. For the different material powers thus recognise the 
 influence of a power, wider altliough less intense than them- 
 selves, but of higher intellectual and moral resources ; one 
 which, though always confined to the intellect and the heart, 
 is capable of great practical services. 
 
 The Priesthood therefore completes political government, inflnencenf 
 
 ... '■ . '^ '^ 'the Church 
 
 by supplying it with a constant regulating power, whenever the on the stato. 
 priesthood is so far distinct from the government, that it can 
 as little dominate it, as be itself dominated. Either of these 
 two conditions would deprive it of any such power ; for temporal 
 power would fatally corrupt the Priesthood, wliilst unnatural 
 dependence on the State would degrade it. The true balance 
 is very difficult to maintain, and it was impossible under the 
 old systems ; for Theology was always urging religious authorities, 
 as Militarism was always urging the political, to acquire an 
 absolute empire. The admirable attempt made in the Middle 
 Age, only shows how impossible this was ; for the great and 
 noble efforts persisted in through ages to establish the true 
 equilibrium between the Church and the State, only succeeded 
 for at most a century ; and then soon broke down without recall. 
 It is only when Eeligion has become Positive, and when Mili- 
 tary life has been replaced by Industrial, that the true separa- 
 tion between the two comes about of itself, and endures without 
 effort, in one complete harmony of society. It concerns not 
 our subject of Social Statics, whether this end be near or dis- 
 tant. Suffice it that this ultimate result is in full accord with 
 the true nature of the Social Organism ; and that without this 
 it cannot fulfil its mission, or even reach its maturity. 
 
 Such is the influence of the Religious on the Political society, on the 
 in the perfecting and ordering of political Government. But the 
 Religious society has its influence also on the Domestic society, 
 the unit out of which the other two are formed. The Family 
 again, though as a society less imperfectly constituted than the 
 State, since it rests on a higher principle, has in a lesser degree 
 its kindred evils, such as the Church alone can prevent or 
 correct. It is true that the political society, or the State, 
 reacts in a useful way npon the domestic society, or the Family.
 
 254 SYSTEM OF POSITIVE POLITY. SOCIAL STATICS. 
 
 But this casual influence is not enough ; for it cannot touch 
 the true source of domestic oppression, the unlimited power of 
 the head of the family. Antiquity always respected this arbi- 
 trary principle, for it could not modify it without danger to the 
 /" Family, the elementary basis of the State. The truth is, that 
 the domestic society can only be properly disciplined by an 
 authority, purely intellectual and moral ; training the will, but 
 ) not enforcing acts. This second function of the Priesthood, 
 1^ therefore, requires, like the first, complete separation from 
 government. Hence it could not begin until the Catholic 
 system of the Middle Age was established ; and of this it forms 
 the great achievement. In the narrower sphere of the Family, 
 the Priesthood can exert, without hindrance, an influence which 
 is both closer and purer ; one which the influence of women 
 instinctively seconds. However this influence over the Family, 
 like the influence over the State, was impossible without social 
 independence ; and this Theology possessed only tempora- 
 rily. When independence was gone, the Catholic priesthood 
 was as impotent to regulate the Family, as it was the State. 
 Both alike fell into a condition of increasing disorder, intellec- 
 tual as well as moral ; until, in our time, all the bonds of society 
 seem giving way. In the sphere of the home, as in that of 
 politics, the Positive Keligion is the only one which can found a 
 power to give order to society ; with a title to give sanction, as 
 well as counsel. 
 It corrects These are the two indirect purposes, whereby the widest and 
 
 and errors highest of the three kinds of human society preserves and 
 completes the other two. The religious society, which is the 
 direct organ of the widest extension in the present, an extension 
 to be limited only in the Future by the planet itself, has also the 
 special attribute of full continuity with the Past. The Family as 
 well as the City feebly represent in their smaller degree both 
 the Past and the Future ; but the Church alone can train 
 within us the true feeling for the destiny of man in its grandeur, 
 conceived both in space and in time. It has moreover a further 
 part in modifying the State and the Family. And by tracing 
 this out we may better understand how the normal establish- 
 ment of a Church will complete the natural constitution of the 
 Social Organism. We may go on to conceive the Priesthood, in 
 the spirit of beneficent Revolution, constantly correcting mo- 
 rally the order of classes within the State, and of individuals
 
 Chap. V.] THE SOCIAL OEGANISM. 255 
 
 within the Family. It is this striking power it has of systema- 
 tically redressing the natural inequalities of external life, in a 
 way that seems almost subversive, which in the Statical point of 
 view distinguishes the Church from the Family and tlie City. 
 
 When the Priesthood is adequately separated from the State, Rectifying 
 they form, when compared, a fundamental Classification of ficatlon!''*^'" 
 Society, which we will consider at length, as it is more general 
 than any other classification, and gives us the essential prin- 
 ciple of every order of human arrangement. Once grasped in 
 this crucial example, it will be easily followed in minor cases. 
 Thus the social influence of Eeligion consists in supplying a 
 constant rectification of the material classification which arises 
 in society, a constant effort to bring it to the loftier type. 
 
 We must properly distinguish three social powers, respec- constitution 
 tively based on the three necessary elements of collective force, tua* Power!' 
 in spontaneous relation with the three essential sides of our 
 cerebral nature. Of these three, the Material is vested in the 
 great and wealthy, the Intellectual in the wise and in priests, 
 the Moral in women ; the three representing a basis of Force, 
 Eeason, and Affection. The first, the power of which is direct 
 and emphatic, springing from continuous and irresistible wants, 
 cannot be mistaken, and needs no fiu-ther explanation. Not so 
 with the other two, the intellectual and the moral forces. 
 These are combined both in the State and in the Family, and 
 form one single power ; this, under the name of spiritual, has 
 as its part to modify the material power. Nevertheless the 
 religious society, which is both vaster and more complete than 
 either the civil or the domestic society, will have to retain the 
 threefold division of the human authorities, just as we see it in 
 the rudimentary forms of association. 
 
 The power of the Priesthood is no doubt essentially intel- its inteUec- 
 lectual. It rests always upon special knowledge of the order of morarattri- ^ 
 Man and of Nature, even when this order is supposed to be ^"*®^' 
 governed by imaginary beings. The general economy of the /. 
 
 world necessarily determines every human existence, both indivi- 
 dual and collective ; imposing upon each the grand conditions 
 of its life, and admitting of modification, only in secondary cases. 
 This order is indispensable alike to teach us resig-nation, and to 
 stimulate our activity ; and it invests with a high authority that 
 class which specially dedicates itself to study it, so soon as the 
 gradual division of labour enables such a class to be formed.
 
 256 SYSTEM OF POSITIVE POLITY. SOCIAL STATICS. 
 
 Thus the Priesthood deals with civic life, by its daily instruc- 
 tion in physical science, and it deals with domestic life through 
 its constant inculcation of the moral law : both physical and 
 moral spheres it combines by means of those intellectual laws, 
 which are the proper domain of the spiritual order. If it ever 
 declines from this threefold intellectual superiority, it soon loses 
 all its social influence. But, though intellectual eminence is the 
 basis of its real power, this is insufficient without a moral power 
 to complete it. Whether to advise, to sanction, or above all to 
 direct, the Priesthood needs a certain greatness of character, 
 without which force of intellect will not receive the confidence it 
 ought to inspire. For this reason intellectual power must 
 never be separated from moral power, if it is really to act upon 
 the domain of material force. 
 Comparison j^ truth the hiffhest powers of the Heart belong not to the 
 
 of thi Spin- o 1 o 
 
 tiiai Power Pnesthood : these are the privilege of Women. Qualities of this 
 
 with that of i o 
 
 womeu. kind, which are so powerful in the Family, in the City do not 
 give rise to a power sufficiently marked. They do their work 
 indeed wholly in the home life of tiie affectionate sex, and they 
 are not strong enough to give to public life what it needs for 
 Counsel, Consecration, and Discipline. Brilliant exceptions apart, 
 and these will always be extremely rare, the moment that 
 woman leaves the sanctuary of the home, she necessarily loses 
 her greatest strength, which is more bound up with the Heart 
 than with Intellect or Character. That unalloyed spring of 
 feeling, which is her true greatness, not only shrinks from all 
 material rule, as does also the true Priesthood ; but it does not 
 aspire to the consulting and teaching office of the religious 
 power. Hence woman cannot without forfeiting her proper 
 nature acquire the knowledge of real life, public and private, 
 which is indispensable to the spiritual power. Her true civic 
 influence is only an indirect continuation of her home influ- 
 ence, fostering everywhere the higher inspirations. The loving 
 Sex, therefore, in spite of its beauty of feeling, which every 
 Priesthood worthy of its name will ever duly respect, can 
 never enter into any competition of social influence with the 
 contemplative Class. This will always be the only systematic 
 organ of the Power which, controls society. The Priesthood 
 however must reach a moral standard such that it can speak to 
 Man in the name of Woman. Then the mother, the sister, 
 the wife, the daughter contribute their precious aid within
 
 Chap. V.] THE SOCIAL OKGANISM. 2Ô7 
 
 the home. On the other hand, the natural influence of the 
 affectionate Sex within the Family forms within it a true 
 Spiritual Power ; which the Priesthood sanctions and completes, 
 by investing it with a systematic form, as we shall explain in the 
 next chapter. We have thus, ultimately, two principal powers 
 civil or domestic, one of which orders acts, whilst the other 
 modifies the will. At the same time, that there are three forms 
 of power is suggested by the double character of the Spiritual 
 Power, which regulates the Material. In the State, it adds a 
 moral weight to its intellectual authority ; in the Family, it 
 strengthens the heart with the help of the head. 
 
 Material and Spiritual power were always distinct, even MatRiiai nnd 
 when they were centred in the same organs, as during the Power, 
 greater part of early civilisation. It might have been seen in tinctr 
 the continual succession to power, first of the Priests, and then 
 of the Warriors, according to conditions of time and place ; and 
 observers of old would have perceived it, had social science 
 been sufficiently advanced. But ever since the religious society 
 became in the Middle Age, as it will always remain, far wider 
 than the political Society, the separation of the two forces is an 
 idea familiar to the Western world, which modern sophistry 
 will never expeh To be finally recognised it needs only the 
 systematic sanction which it receives from Positivism. This 
 could not be given it from any other source, for want of an ade- 
 quate knowledge of Man's nature, individual or collective. 
 
 We must fully recognise that it may be useful long to retain Historical 
 hereafter for the two elementary powers of Society the names onerms. 
 which they received in the memorable Mediaeval period, when an™Rpiri- 
 they were first distinguished. But we may contrast their his- 
 toric titles with the more scientific terms which our philosophy 
 will give them ; and we may take the opportunity of here re- 
 viewing their various contrasts, and of showing that which will 
 ultimately prevail. 
 
 Two of these contrasts are suggested by the absence of true The tems 
 correspondence between the ordinary names of the two social strirtiy ren- 
 forces. For, when we call the one Spiritual, the word suggests 
 to us that the other is material. This expresses the true nature 
 of the powers in their full breadth and reality. On the other 
 hand, when we call the second power the Temporal, the term 
 again points to the perpetuity of the first. Now, this second 
 contrast is as significant as the first. When the old mysticMl 
 VOL. II. s
 
 258 SYSTEM OF POSITIVE POLITY. SOCIAL STATICS. 
 
 Contrast be- 
 tween : 
 1. Spiritual 
 and Mate- 
 rial. 
 
 •J. Perpetual 
 and Tempo- 
 ral Powers. 
 
 3. Principal 
 contrast, 
 hetween 
 Tlieory and 
 Practice. 
 
 sense of eternity is interpreted by Positivism as a Relative per- 
 petuity, it exactly marks the most profound of all the points of 
 contrast between the two social powers. In fact, the Civil 
 power can be the organ merely of Solidarity, or the union of 
 contemporaries. The present is its world ; it . speaks with no 
 authority as to the past, which it little understands ; nor as to 
 tlie future, which it cannot properly foresee. Its position is so 
 little intellectual, that it would be but blindly groping its way, 
 if the Spiritual power did not help it with the only clue to 
 escape from its empirical situation. For, on the one hand, prac- 
 tical measures, dealing with the present, must start from the 
 past and work towards the future ; or they would be wanting in 
 the first case in a basis, in the second case in an end. On the 
 other hand, the Eeligious power, as the great organ of Conti- 
 nuity, alone represents the two boundless periods which precede 
 and succeed the world of to-day, the proper sphere of Political 
 action. The true Priesthood, whose privilege it is to speak in 
 the name of the Past, the subject of their constant study, and 
 of tlie Future, tlie object of their continual aspirations, is em- 
 powered to bestow a peculiar and potent consecration on every 
 practical authority, civic or domestic. Thus the want of strict 
 relation between the two terms. Spiritual and Temporal, usually 
 used in contrast, points at once to the true nature of each, and 
 to their respective provinces. 
 
 Among many points of contrast between these two Powers, 
 the most characteristic of all is that between their natural ten- 
 dencies : the one Theoretical ; the other Practical. This will 
 be the ground from which the terms for them in ordinary use 
 will be drawn in the future, when the systematic view of society 
 has gained due acceptance. The division between Speculation 
 and Action, in fact, comprehends the two points of difference 
 mentioned above. Furthermore, it has the great advantage of 
 marking, for every phase of human life, both public and private, 
 a contrast which is usually taken into account only in the 
 highest social functions. When every occupation duly fulfilled 
 is looked upon as morally a civic office, the distinctions between 
 the man of theory and the man of practice, down to the smallest 
 arts, answer to the distinctions of Spiritual and Temporal 
 power. When in the Middle Age a power grew up which 
 advised without commanding, it was only the extension to the 
 general and most difficult of all arts, that of governing society,
 
 the special. 
 
 A 
 
 y 
 
 Chap. V.] THE SOCIAL ORGANISM. 259 
 
 of the fundamental distinction between Theory and Practice 
 long established in simple cases. The influence of ^Morality 
 over Politics is the true if unnoticed source of the larger and 
 more systematic spirit, which marks modern speculation upon 
 human society. Thus the terms, Theoretical and Practical, 
 best express the spirit of dualism in the two coordinate social 
 forces, and the necessity for extendiug it to every part of the 
 Organism of mankind. 
 
 The two differences which follow are suggested by the one 4. contrast 
 above. The first thus suggested is that between the Greneral general and 
 and the Special. As the preceding vokime showed (p. 351 ), tnie 
 Theory is always General, whilst sound Practice is always Spe- 
 cial; for every man in thought should grasp substantially the 1/ 
 whole sphere of conception ; but it is impossible that in action ''\ 
 any man should aim at the whole range of execution. The 
 specialism, which is the ambition of those who call tliemselves 
 theoricians, is on scientific as well as on social grounds a mon- 
 strosity ; it is only possible in the confusion of our times, and 
 it is the leading obstacle to a regeneration of modern society, i 
 The mutual dependence between every element which goes to 
 make the economy of the physical, intellectual, and moral 
 worlds is so complete, both in thought and in reality, that to 
 study them separately, either in Science or in Logic, would 
 be utterly irrational. No part of this Universal Order can be . 
 properly understood without the rest. Eeal life needs them all in / 
 their entirety ; and thus only can it attain any sure guidance. 
 Whereas Specialists can only give men of practice mere inform- 
 ation ; and even this cannot ordinarily be trusted. Without 
 generality of view, and this cannot be attained apart from a 
 complete grasp on all sides of Nature, speculative abstraction is 
 only mental weakness ; one which can as little serve the public, 
 as it can give happiness to the individual. What practical men ^^ 
 require for their special undertakings in dealing with the eco- ' 
 nomy of nature is systematic study in this sense of the universal 
 order of things. Theory and Practice are thus closely associated, ^, N 
 the spirit of generality and the spirit of detail being duly allied ; 
 for both are indispensable that human wisdom may accomplish 
 its work. Thus the Spiritual power fulfils the first function 
 assigned to it above, that of filling up the gaps which Civil 
 society, spontaneously dealing only with facts, of necessity 
 leaves unsupplied. 
 
 s 2
 
 260 SYSTEM OF POSITIVE POLITY. SOCIAL STATICS. 
 
 Spiritual Apart from the natural contrast between Speculation and 
 
 luœtgenerài Actiou, tliat betwceu Generality and Speciality marks an essen- 
 tial difference between the two social forces in respect to active 
 life. Sound Philosophy like true poetry, is not simply a specu- 
 lative faculty. Poetry, by virtue of its real and healthy effect 
 on life is called, and most justly and specially is called, an art ; 
 and Philosophy deserves a similar recognition of its practical 
 services to life. These two sister Arts never should be separated ; 
 and in the true Keligion they are united, so as together to equip 
 the Priesthood for the most important and difficult of all arts, 
 the art of training the will by conviction and persuasion. But 
 whilst the action of Art and the influence of Science are equally 
 necessary for the art of Morals, the value of both in combination 
 must be completed by recurring to the kno\vn relations between 
 the Soul and the Body. The nervous connection between the 
 vegetative organs of the body and the affective portion of the 
 brain is such, that sometimes the only way of acting upon the 
 moral instincts is by first treating these bodily organs. Again, 
 bodily health can often be restored only by establishing cerebral 
 repose. In short. Art is as truly indivisible as human nature. 
 All forms of Art must be profoundly harmonised by the true 
 Priesthood ; without this they would never rise to the level of 
 their great social mission. We must not look on the Spiritual 
 power as simply contemplative. Its privilege is to famish the 
 special arts with scientific principles, by means of its higher 
 knowledge of the laws of Nature ; and it is also master, and it 
 alone, of the general Art which all the special arts imply : the 
 art whose subject matter is no one of man's labours ; but Man 
 himself. 
 The subject To practise any industry a man must be by habit, healthy, 
 
 geiirt-aiArt honest, energetic, and intelligent. The art, which aims at 
 maintaining or making the man such, ought to be studied by 
 all classes. But these rules, of universal usefulness, are pecu- 
 liarly the property of the only order of men who can teach them 
 on system. In this matter. Civil government is only the ally 
 of the Priesthood, bringing its material force to bear indirectly 
 on men's will, where certain acts have been enjoined or for- 
 bidden. Thus, the improvement of the External World de- 
 mands a number of special industries, as distinct and as inde- 
 pendent as the classes of laws which concern their subjects. 
 But the direct improvement of Man, the author of all these 
 
 Man. 
 
 1
 
 Chap, v.] THE SOCIAL ORGANISM. 261 
 
 arts, is itself a kind of general industry ; which in spite of its 
 vastness cannot be divided, and which is the proper office of the 
 true Priesthood. The special arts all depend on Cosmology, or 
 the sciences which concern Nature ; the general art depends on 
 Sociology, if we include in it as an introduction the science of 
 Biology. This then is the basis of the ultimate distinction 
 which will exist between the two powers ; the one relating to 
 Nature, the other to Society. The intelligent economist Du- 
 noyer recognised this truth, without formally proclaiming it ; 
 when at the close of his honourable labours he laid down the 
 famous distinction between the two kinds of industry : that re- 
 garding the World, and that regarding Man. And the same 
 reasoning points to the moral conditions of the Spiritual power 
 no less than to its intellectual requirements. The true priest 
 who dedicates his life to purify the wills of men, must keep his 
 own spirit in that tone, from which only great things can flow 
 in practical or speculative life. The first experience of his 
 power to guide others must be made in his power to guide 
 himself; for in no other way will others trust his skill. 
 
 After this distinction between the generality of the Spiritual 5. spiiituai- 
 power and the essentially special character of the Temporal Avoridwide ; 
 power, we may complete the fundamental contrast between them rowerjiocai. 
 by a difference directly connected with the preceding. That is, 
 the local sphere of the one is universal, of the other always par- 1 
 tial. The Priesthood whose Art is general, the only one every- 
 where indispensable, may and ought to extend its work to all 
 corners of the planet, when its doctrines are sufficiently real and 
 complete to become universally prevalent. On the contrary. 
 Material power, whose duty it is to direct special and local 
 operations, cannot without oppression rule more than a given 
 territory, and that one much smaller than we now suppose. 
 The ties of interest which these partial operations establish be- ; 
 tween different regions of the world, do not need to be, and do 
 not admit of being, centralised formally. Wisdom, not Force, 
 ought to preside over those practical institutions which are 
 needful to bring these constant civic relations into due unifor- 
 mity. The same holds good of the temporary enterprises un- 
 dertaken by several governments in concert. The Emperor of 
 the West was during the Middle Age a disturbing element, the 
 casual remnant of an earlier system, one which tended only to 
 impair the harmony of the Catholic world. We shall trace this
 
 Xi 
 
 262 SYSTEM OF POSITIVE POLITY. SOCIAL STATICS. 
 
 in the next volume. Instead of growing larger, as the great 
 .society of man increases, Political governments ought on the 
 contrary to be much reduced, for the very reason that Eeligion 
 everywhere establishes a voluntary uniformity of manners and 
 of opinions. In fixing the natural limits of States in the last 
 volume, I shall show that they need not ultimately exceed that 
 1 of cities along with the country tract which freely adheres to 
 1 them. This last difference between the Priesthood and the 
 ■ State, that between their spheres of local extension, in the full 
 maturity of the social organism will be the most striking con- 
 trast between them, and that in a higher degree than in the 
 Middle Age. 
 si)irituai We have now found five points of contrast all in close con- 
 
 bt^fp'efrom nectiou, and which signally display the fundamental separation 
 ^re-.'" ' ' of the two grand social powers. Each of the five characters 
 points to the independence of the Priesthood, in order that it 
 may advise, consecrate, and direct the authorities which deal 
 with practical life : being itself the great organ of universal 
 Solidarity between men, and especially of the Continuity of 
 successive ages. At the same time, all these reasons concur to 
 show the necessity, on mental as well as on moral grounds, for 
 debarring the Priesthood from temporal power, and consequently 
 from wealth. In order that it may foster and preserve the 
 I ^-— V generality of Thought and the generosity of Feeling which are 
 j ! required for its social work, it must be thoroughly relieved from 
 
 j all care about details. Command of any kind is fatal to the 
 
 j Priestly functions in two ways ; first, the attention to practical 
 
 details disturbs the breadth of view they need, whilst the em- 
 ployment of force instead of reason and affection corrupts the 
 feeling. We have a noble illustration of this in the incom- 
 \' >-'■■>'■. parable Aristotle ; who in a time when the two powers were 
 completely confounded, kept himself always free from the 
 dreams as to a government of the wise which attracted so many 
 sophists. Since the separation effected in the Middle Age, 
 even anarchy can hardly be the excuse of the thinkers, who 
 under a vulgar ambition so completely mistook the first duties 
 of their superior intelligence and aspired to public power. 
 Lefhnu?' Descartes and Leibnitz shrank from any such degradation ; and 
 Bacon. it is moumful to seo Bacon fall a victim to ambition, whose in- 
 
 tellect can be cleared only at the expense of his character. The 
 good sense of the public will second the efforts of governments
 
 Chap. V.] THE SOCIAL ORGANISM. 263 
 
 to defeat the pretensions of so-called thinkers to assume political 
 power. In accordance with Positive principles, the aspirations 
 of theoricians for temporal power, will be looked on as clear 
 proof of mediocrity of mind, no less than of weakness of cha- 
 racter. . 
 
 // 
 
 At the same time, we must not exaggerate the necessary Difference 
 separation of the two kinds of power, as if it were the result of Theory una 
 our cerebral constitution, insteaa of being, as it is, a useful rule one of hai.it 
 of human experience. Different as Theory and Practice are, constitution. 
 the only reason why they cannot be simultaneously combined 
 by the same person, is that the habits of intelligence and cha- 
 racter they call into use are not properly compatible. The 
 theoretic intellect, it is true, naturally prefers deductive reason- 
 ing ; the practical prefers inductive. And, according to our 
 cerebral theory, there is a natural difference in the higher per- 
 sonal instincts which answer to them ; since vanity, or the love 
 of applause, is more marked in the man of speculation, and 
 pride, or the love of power, in the man of action. But these 
 differences, not resting on distinction in character or sympa- 
 thies, are much too weak to constitute real divisions between 
 natures. Education can usually modify natural disposition to 
 either side ; so that whether a man belong to theory or practice 
 mainly depends on the habits in which his life is cast. 
 
 Though the two kinds of life are radically incompatible, the Naturally, 
 separation between them is merely an artificial arrangement, careers may 
 and is not an arbitrary distribution. The theoricians will be in- ' changed. 
 finitely fewer than the practicians, not exceeding one in ten ' 
 thousand of the human race in the normal condition. On the 
 other hand, their duties are far more difficult ; for if they have 
 the same general education as the rest, it will have to be com- 
 pleted by a laborious course of study of their own. Besides, 
 mediocrity is less admissible in theoretic than in other func- 
 tions. True theoricians ought always to be men of superior 
 intelligence and feeling, designated for the Priesthood by these 
 qualities. But eminent practicians would have made very 
 capable priests, if they had ever had a career in life which in- 
 clined them to the office. And in like manner, men of theoretic 
 ability may reasonably think they could have succeeded in 
 practical life, had they ever had the requisite experience of 
 affairs. This is some excuse, though not a justification, for the 
 empty ambition of temporal power, which so often afflicts men 
 
 /
 
 264 SYSTEM OF POSITIVE POLITY. SOCIAL STATICS. 
 
 Cervantes, 
 
 CiBsar, 
 Charle- 
 magne, 
 Frederick. 
 
 Practical 
 
 genius 
 requires no 
 le^s power 
 than speeu- 
 lativ e. 
 
 Higher 
 Generality 
 in the 
 Theoretic 
 Power is the 
 main source 
 of social 
 classifica- 
 tion. 
 
 conscious of an intellectual and perhaps of a moral superiority 
 to the ordinary political leaders. The fine life of the great 
 Cervantes is a good illustration of the ease with which the 
 higher speculative intellects might become eminent in action, 
 had they with good cause changed their careers to practice. His 
 practical gifts of heart, head, and character during the energetic 
 years of his early life seem to show that in fortunate circum- 
 stances he might have made a statesman of the first class. On 
 the other hand, Csesar, Charlemagne, and Frederick might have 
 become great in speculation, if their lives had been from early 
 years so sliaped. The distinction is in the habit of life, not in 
 mental constitution. And in the final system, where the nor- 
 mal age of the Priesthood will be late, we may see the careers 
 not infrequently changed ; and men of action will transform 
 themselves into men of speculation, both having received a 
 common education. 
 
 The pride of science is too ready to undervalue practical 
 genius, which often tests power of mind better than specula- 
 tion. Practical men sometimes increase their intellectual la- 
 bour by preferring the tedious method of induction to the more 
 direct method of deduction. Ideas formed on an inductive 
 method may be less general and consequently less consistent ; 
 but they are often more near to truth as well as more useful. 
 Practical and theoretic reasoning require very equal mental 
 force, unless in such cases as that of the abstract labours of 
 the rare men of genius who have advanced the human des- 
 tinies. 
 
 Not only would it be pedantry to suppose any absolute di- 
 vision between the Theoretic and the Practical intellect ; but 
 it would be fatal to any true Classification of Society. This 
 great arrangement of human life is only an extension of the 
 fundamental principle of all division. The principle itself ad- 
 mits of a long series of gradual modifications. Now, we get 
 this quality in the theory just laid down on the essential divi- 
 sion of the two social powers ; and thence we point out the type 
 and the source of all human classification. 
 
 The best mode of getting at the true division will be to 
 choose, among the five characteristics just mentioned, the dis- 
 tinction based on the higher generality of the Theoretic power. 
 It will be sufficient to recognise the relative nature of this 
 quality, naturally admitting various degrees. Other social di-
 
 Chap. V.] THE SOCIAL OEGANISM. 265 
 
 visions will follow from the principal one as their functions 
 become more special. 
 
 However, we must first recognise that the theoretic order And tiie 
 admits of no classes within it. The only divisions within it are SctèVistic'of 
 personal, due to native ability or acquired knowledge. Any hood/^'^'' " 
 fixed distribution of the different spheres of labour is out of 
 keeping with the synthetic character of the Priestly office, which 
 must maintain with scrupulous care its character of generality. >' 
 It is because the true spirit of breadth is thus cultivated by the 
 leading class that each of the active orders can devote themselves 
 to their special labours, without losing sight of the universal 
 harmony, which is sufficiently represented by others. The system 
 of specialism, which since the fall of the pure Theocracies has 
 more and more marked abstract study, was only fit to build up 
 one by one the stones of the vast foundation of objective fact, 
 on which the ultimate Synthesis of man is to rest. Were it to 
 be permanent, it would lead to intellectual anarchy, and to the 
 dissolution of society. My work on Positive Philosophy showed 
 the importance of recalling science to its original function, as 
 in the maxim : Know thyself, completing it thus, Know thyself, / 
 that thou mayst improve thyself. This formula will express 
 the study of the general Order of the universe and its Modifica- 
 tions. We must even give up, as I showed in the General View 
 (p. 249), the division which I adopted in my former work be- 
 tween the scientific and the esthetic genius. They were only 
 separated when the Theocratic system began to decline. That 
 grand comprehensiveness, the spontaneous tendency of those 
 epochs, will be reconstructed on system by the wisdom of the 
 ages to come. The new moral Power will even be more complete 
 and more simple ; for it will free itself from any tendency to 
 command, which beside its injury to the character, constantly 
 narrowed the breadth of ideas, by imposing anxiety over press- 
 ing details. 
 
 Apart therefore from the essential separation between the Thopnn- 
 Theoretic and the Practical power, the classification of society "cneiaiity 
 consists in due subordination of the grades of the Temporal th^'^cî^ssr 
 power, according to their special functions. These may be de- theTem"- 
 termined by the same law of decreasing generality with in- also! 
 creasing dependence which in my early philosophical writings 
 (see Appendix, vol. iv.) led me to the Classification of the 
 Sciences. The various social ranks are all classed according to
 
 266 SYSTEM OF POSITIVE POLITY. SOCIAL STATICS. 
 
 Strikiiiffly 
 illustrated 
 in military 
 organisa- 
 tion. 
 
 And appli- 
 cable to thfi 
 liierarctiy of 
 Industry. 
 
 Ultimatf-ly, 
 also, to the 
 whole social 
 system. 
 
 Final har- 
 mony and 
 cohesion of 
 the social 
 system. 
 
 this principle, and are minor illustrations of the law which 
 marks the Speculative class from the Active mass. 
 
 G-radual diminution in the generality of view belonging to 
 each office is very strikingly shown in the only form of collec- 
 tive activity which hitherto has been thoroughly organised. 
 Military duties fall so naturally into a series depending on this 
 principle of subdivision, that they have given the titles usually 
 borne by authorities everywhere. Thus, even in war, every 
 superior is to his inferiors something like a spiritual chief ; that 
 is to say, he is concerned with the general rather than the par- 
 ticular view, and has to do rather with reflection than with acts. 
 In industry, where from the nature of the case the diversity 
 of function is much greater, the differences of rank are still 
 quite in confusion, and do not appear open to the same prin- 
 ciple. But it is really just as applicable, as I shall show at the 
 close of this treatise, both in the final state, and in the course 
 'of history. I will only here point to the two leading divisions, 
 which in due combination complete the great classification of 
 society. The basis of it all is the universal separation of em- 
 ployers and workmen. Now, the latter as compared with the 
 former, obviously show decreasing generality of view with in- 
 creasing independence. The same principle runs through the 
 division into four great orders of the industrial chiefs : Bankers, 
 Merchants, Manufacturers, Agriculturists, the numbers of whom 
 increase as we descend the scale. 
 
 The relations of practical life are in so rude and unorgan- 
 ised a state, that we can hardly perceive their final order : but 
 even as they are, its normal conditions are patent. Our ulti- 
 mate state will exhibit a classification of society more distinct 
 ^than any we know in all sides of human life. From the High 
 Priest of Humanity down to the humblest labourer, society 
 will show the same principle at work distributing ranks : 
 generality of view decreasing as independence of life increases. 
 Thus the law of Human Order will be but an extension of the 
 law of Universal Order, where the higher phenomena are in 
 constant dependence on the lower. 
 
 When, in a regenerated system of education, men are more 
 disposed to recognise this connection between the two laws, the 
 order of the social world will seem not more arbitrary, though 
 it be more capable of improvement, than the order of the ex- 
 ternal world. Again, the spirit of unity, whereby the classifica-
 
 Chap. V.] THE SOCIAL OKGANISM. 267 
 
 tion of the social world becomes strictly homogeneous, will in- 
 cline individuals to submit to greater respect for it. Each 
 rank commands that below it, by virtue of a title exactly similar 
 to that which the second holds over its own subordinates. Ee- 
 volt therefore is always an act of inconsistency. We need not 
 enlarge on the tendency of this common feeling to give cohesion 
 to the body politic. In their attacks on the Popes, the princes 
 of our modern times indirectly aroused an insurrectionary 
 temper in their own people. 
 
 In spite of all, the organisation of society must ever remain Moral equ 
 exposed to a disturbing influence which, since caste was finally per^onal 
 discredited, has been one of the chief cares of every Priesthood social av- 
 conscious of a social mission. The natural law of the classifica- 
 tion of society relates only to the order of duties, and not the 
 distribution of duties to individuals. The assignment of duty 
 to persons, not going according to birth, is often felt to be ar- 
 bitrary, and is often justly complained of. Functions requiring 
 high powers of generalisation often fall to very ordinary intel- 
 lects. And the same thing occurs with respect to qualities of 
 feeling and character. The gradual perfecting of the human 
 order will diminish these abuses of society ; but they will always 
 demand constant care from the Spiritual Power, whose business 
 it is to regulate all social relations. Its main remedy will be 
 to cultivate in all a mixture of resignation and dignity ; so as 
 to take the bitterness from social inequalities which are inherent 
 in society, and to make up for humbleness of position by sur- 
 rounding personal merit with respect. 
 
 Even with the vast improvement which will result from the it is impos- 
 
 . , .,„...■,, sible to hojie 
 
 selection of a successor in the various social functions, it will for complete 
 
 . social ad- 
 
 be impossible ever to arrive at precise correspondence between justments. 
 
 function and agent, so great is the independence of the human 
 
 elements of the collective being — Humanity. It would be to 
 
 disturb, not to perfect, the order of society, did we not care 
 
 mainly for the employment of the various powers in society, 
 
 and much more than for their origin, or the person who 
 
 possesses them. We are very little able to distribute these 
 
 powers aright, knowing so little as we do the laws involved in 
 
 them. We do not see therein, it is true, the capricious Deity 
 
 to whom even Dante assigned them, but we fail to comprehend 
 
 the subtle causation which decides the possession for each of us 
 
 of natural or acquired advantages. All we can do is to see how
 
 268 SYSTEM OF POSITIVE POLITY. SOCIAL STATICS. 
 
 strict equity 
 m social ilis- 
 Uihntion is 
 unattain- 
 able. 
 
 True merit, 
 and real 
 happiness, 
 depend on 
 right con- 
 duct in that 
 state of life, 
 to which 
 Nature and 
 M nn have 
 CiiUed each 
 of us. 
 
 real it is, and how powerless we are to modify the laws by which 
 success is attained, at all in the degree required by perfect social 
 harmony. 
 
 Practical success in all its forms, Industrial or Military, 
 depends on causes utterly beyond our powers of prevision, 
 though prudence may be able to turn the conditions of it to 
 account. Speculative success is less liable to these accidental in- 
 fluences ; but is yet not wholly free from them. Amongst those 
 influences which we can comprehend and know to affect each 
 individual life, the greater part are withdrawn from our inter- 
 ference. Though the future of civilisation may find means to 
 transplant many citizens to more suitable countries, this resource 
 is available only for the few. The mass of men can no more 
 choose their abode than they can their age. It remains for the 
 fortunate to compassionate and help their less fortunate brethren. 
 There is often as great inequality in the proportions, under which 
 physical, intellectual, and moral qualities are found in the 
 world. The utmost that we can do to improve them is to 
 affect the conditions of their natural development ; and this 
 wholesome form of Equality will be one of the striking results 
 of an education common to all. 
 
 After all that we may do to establish correspondence between 
 the character of each social office, and the capacity of those 
 who fill it, we shall always find a great imperfection. Even if 
 we resolved on putting everyone in his just place, we should be 
 prevented by the short span of life in the flesh ; for we should 
 never have examined the claims of each person in time to 
 change him to his rightful post. Nor must we forget that the 
 bulk of social duties may be fulfilled without any great natural 
 aptitude, provided this is made up by suitable experience, for 
 which there is no real substitute. Since the man however 
 well qualified to be a capable organ of any function in society, 
 always needs a special apprenticeship in it, we ought to respect 
 all positive possession, be it of power, or of wealth ; and to re- 
 cognise how much this undisturbed enjoyment of the personal 
 title to it enhances its value to society. As to natural faculties, 
 we ought even less to feel pride in them than in the acquired 
 advantages of position, for the natural are more beyond our 
 control than the rest. Our true merit, like our real happiness, 
 depends on the right use of those powers, which the dispensation 
 of man or of nature may have entrusted to our keeping. By
 
 Chap. V.] THE SOCIAL OEGANISM. 269 
 
 this rational teaching of the truth, the Spiritual Power will 
 labour to fill individuals and classes with a sense of dignified 
 submission to the necessary inequalities of society, inequalities 
 which in so complex an organism may involve severe abuse. 
 
 With all this habit of accepting social inequalities, com- tiip im?-- 
 plaints would often break out, unless the feeling at the bottom Priesthood 
 of them were not from time to time duly gratified under the soda^i in- ' 
 general guidance of the Priesthood. This they do by virtue of '^'^"'^ '^' 
 that faculty of Judgment, which is the great characteristic of 
 the Spiritual power, and whence it makes good its title to 
 advise, to sanction, and to discipline. Their powers of Judg- 
 ment, naturally beginning with the office, will be ultimately 
 extended to the individuals who fill it. The Priesthood will 
 no doubt do its utmost to keep within limits that change of 
 persons in all positions in society which, if left unchecked, 
 would soon lead to greater evils than the abuses which it pro- 
 fessed to remove. But it will also create and maintain as a 
 contrast to this objective order of rank arising from positive 
 power, a subjective order of merit based on personal esteem, 
 and formed after thorough appreciation of individual character- 
 istics. This second classification by order of merit is visionary, 
 and would be pernicious, if adopted in any but in sacred functions ; 
 but by the contrast it exhibits to the classification in the world, 
 it may suggest useful modifications in life ; and at least may 
 recompense those who suffer by inevitable inequality. 
 
 The direct and exclusive ability of the Spiritual Power to Especially 
 fulfil this task is one that we cannot dispute. It is the happiest Life. 
 mode in which it can execute its special duty in the vast system 
 of man's cooperative existence, the duty of giving a general 
 direction to the particular office of each member of society. 
 The convergence to a common end of disparate human acts and 
 lives, by means of which the great Organism of Humanity is 
 maintained and perfected, is the point of view for the Priesthood 
 to occupy in their abstract classification of individuals. Honour 
 should be awarded to each according to his particular ability 
 to serve Humanity. Their own position in society inclines 
 them to bring forward, as prominently as possible, this order of 
 merit, by contrast to the order of power required by the concrete 
 classification of practical duties. This order of merit too will 
 be the dominant one in the eternity beyond the life of sensation, 
 when the Priesthood systematically enforces the commemoration
 
 270 SYSTEM OF POSITIVE POLITY. SOCIAL STATICS. 
 
 of man's life. The ancients often would extend to the dead 
 the vicious classification which had prevailed in life, but the 
 Middle Age attempted to redress this injustice ; and, without 
 attacking society, drew attention to the actual mistakes of 
 which it was full. But the task is one fit only for the Positive 
 Eeligion, which alone has the means of passing a just judgment 
 on social merit. In dealing with the subjective life beyond the 
 grave, it is relieved from considering either the materia] acci- 
 dents which give prominence to external circumstances, or small 
 personal qualities. When sound principles of human classifica- 
 tion have been made thus familiar in the subjective life, they 
 will not be confined to the dead ; but public opinion would 
 desire to extend them to the living, if the Priesthood did not 
 anticipate the wish. 
 This jujg- The supreme duty of the Priesthood sums up all others, and 
 
 son^isthr is the most difficult of all, as it demands the most exact dis- 
 taikTf the crimination. In fulfilling it all advantages of position must be 
 put aside, as well as all advantages of education; for the latter 
 is as much the result of accident as the former, and not more 
 the result of merit. Nor must the dead and the living be 
 judged solely by the products of their visible lives ; for these 
 will vary by accidents of time and place often too strong for the 
 personal agent. It is a threefold husk of circumstance, through 
 which the Priest must pierce, if his judgment is to discriminate 
 truly the value of the man within. So great is the difficulty 
 of this that it is impossible, unless the Priest can take in the 
 entire life of the individual. Few are the characters which are 
 so marked as to be duly weighed until their career is ended. 
 And herein is a new proof how impossible it is to replace the 
 concrete order of the World by the abstract order of Merit. 
 This priestly function is of all others that one which is most 
 liable to dangerous abuse, unless invariably exercised with 
 sagacity and probity. It calls for a most delicate application 
 of universal truths, and the utmost impartiality in the society 
 which resorts to it. Of all the functions of the great Organism, 
 it is the one which suffers most in times of confusion. It is to 
 a true philosopher one of the saddest of spectacles, to see how 
 not merely power but reputation are the prize of the lowest 
 natures ; whilst the higher are forgotten or repressed for want of 
 any spiritual discipline. 
 
 When the Priesthood is capable of fulfilling this task of
 
 Chap. V.] THE SOCIAL ORGANISM. 271 
 
 judging all characters it will have attained its true office, the For it, the 
 hardest to found and to complete. The function of Judgment faculties and 
 unites in itself all the attributes of Spiritual power, and dis- re'qnircci. 
 plays, better than any other, the moral and intellectual re- 
 sources required by the highest organ of Humanity. The 
 complete social independence of the Priesthood and their un- 
 reserved renunciation of all Political power are thus equally 
 indispensable to their true mission. It requires also, that they 
 be profoundly imbued with the synthetic spirit, strengthened and 
 developed by a comprehensive education in the collective 
 sciences, and preserving the natural alliance between Science, 
 Art, and Industry. The devotion of the intelligence to the 
 continued service of the social feelings is thus made the grand 
 duty of a class, whose part it is to complete and to direct the great 
 Organism ; a class who would only plunge it in convulsion, 
 were this dominant principle of morality broken down. 
 
 Before quitting this subject, and before concluding this 
 chapter, there remains to be cleared up a great difficulty, as to 
 the fundamental principle of the Positive classification of society. 
 I mean the apparent contradiction between two similar uses of 
 the general law of Classification. 
 
 At the beginning of this chapter I propounded the objective' 
 
 -!-»•• 1 r 1 -iT-i -I r ^ subjec- 
 
 Positive theory oi the social r orces, as the foundation of my tive genera- 
 Statical doctrine ; and I treated the three elements, material, 
 intellectual, and moral, as being classed according to their de- 
 creasing generality. On the other hand, we have just shown 
 that the Spiritual Power is to be reckoned as the most general 
 of all the apparatus of the social system. The contradiction 
 between these two views appears direct, and indeed insur- 
 mountable. However, with a proper explanation, it will 
 strengthen the principle of classification, and throw fresh light 
 upon its value. 
 
 This is not the only instance where an explanation of the Apparent 
 
 T -!->•• -m •! -I 1 inconsist- 
 
 kind is required. In the Positive Philosophy an example was eneie^ot 
 
 classifica- 
 
 mentioned, tliough not very precisely, in the industrial classi- tion. 
 fication (vol. vi. p. 499). In the General View (vol. i. p. 234), a 
 more marked example is given, in the seeming opposition between 
 the Esthetic and the Scientific series. The case before us is 
 the best marked of all, and almost shows a want of consistency 
 in the very foundation of the social theory in question. An 
 explanation of all together, will be quite in place here ; nor
 
 272 SYSTEM OF POSITIVE POLITY. SOCIAL STATICS. 
 
 will it interfere with any other independent solution of a 
 difficulty to which attention is now drawn for the first time. 
 The solution The auswer to the question lies in the distinction between 
 "^ ' two kinds of generality, the objective and the subjective ; that 
 is to say, between external phenomena and our conceptions. 
 Thus the series of the sciences whereby thirty years ago {see 
 App. vol. iv.) I succeeded in establishing the true law of general 
 classification, contains in its most complex term a principle 
 which objectively is the least general, and subjectively the most 
 general. Social phenomena are certainly the least universal of 
 all ; and yet our ideas respecting them are the most general of 
 all our ideas, since they are perpetually present to all our 
 thoughts. So during the long infancy of the human reason, 
 whether in the individual or in the race, the truths as to society 
 are thought to be more easy of attainment than the laws of 
 astronomy. The other domains of nature show the same con- 
 trast in less degree. As their complexity increases, subjective 
 generality increases, and objective generality decreases. For the 
 more complex order being always based on the more simple, 
 our notions of the latter are formed out of detached groups of 
 our notions of the former. Were our scientific education more 
 rational, and our objective studies preceded by a subjective 
 introduction, we should readily see the connection. And it is 
 very apparent in the great and lasting sense of pain, with all 
 its intellectual and moral evils : when the ordinary school 
 training with its antiquated methods tears us from Social studies 
 to force us violently into Mathematics. 
 Spiritual Thus every system of Positive classification presents a con- 
 
 highest oTiiy tinuous decrease of generality, whether we proceed from the simple 
 genefauty?*^ to the compositc, or the contrary. Only, the generality relates 
 in the first case to things and beings, in the second to thoughts. 
 Objective generality is marked by independence ; subjective 
 generality by dignity. Thus throughout the entire scale, there 
 is a sort of compensation between independence and dignity, in 
 every step of the series. We have a decisive example in the 
 case which introduced this explanation ; without which my 
 philosophy would fail to fulfil its promise, and would even lead 
 to error. The Spiritual power surpasses all others in subjective 
 generality and in social dignity ; on the other hand. Material 
 power is the more general objectively and the most indepen- 
 dent. Material force therefore forms the essential base of th« 
 political construction, spiritual power being the apex.
 
 Chap. V.] THE SOCIAL ORGANISM 273 
 
 To complete this chapter, I have only to treat the historical histokical 
 course in which the «Teat Oro-anism has to pass to its full ma- social 
 turity, hitherto considered apart from all questions of progress, pp- 2^3-275. 
 This is an essential complement of my Statical theory, but it 
 will be sufficient if it be briefl}^ touched on. Having stated the 
 principle, the illustrations of it may be left to the succeeding 
 volume on history or social dynamics. 
 
 The same theory of the social forces which applies to their 1. First 
 
 n 1 • 1 n 1 stapre, pre- 
 
 normal and complete state will equally explain the course fol- Jominance 
 
 1 111 11-^ •••11 mi °* IMaterial 
 
 lowed by the collective ()rg"anism m its development, lakme: and inteiiec- 
 
 tual Force. 
 
 the three elements, material, intellectual, and moral, which 
 make up every human Force, the perfect system is attained ^ . I R 
 when the two latter are closely associated in restraining the J - 
 violence of the first. AMien the second, or intellectual, is com- 
 bined with the first, and the third is neglected, we have the 
 conditions of the earlier stages of history ; but even then the 
 moral Force is indirectly exerting its influence. 
 
 Of this primitive combination between the two first forms Î" *^^°i°''^ 
 
 ^ form, Theo- 
 
 of Force, we have two different modes, the Theocratic and the ci?tic, or 
 
 ' ' Military. 
 
 Military types ; according as the intellectual masters the ma- 
 terial Force, or as it becomes its servant. Both are equally, 
 though in different ways, indispensable to the main work of the 
 early regimen, the vigorous development of the different attri- 
 butes of man, without regard to their ultimate discipline. 
 
 It is impossible to regulate powers which do not exist ; ^ necessary 
 unless like the metaphysicians we tliiiik to create what we only 
 define. Besides any premature systématisation would be want- 
 ing in base as well as in object, for want of a sufficient power 
 in the moral element which ought to inspire it. And further, 
 it would check the development of real forces. Seeing the 
 immense difficulty which the formation of the great societies of 
 mankind presented, as did the establishment of the spirit of 
 discipline which alone can make them permanent, it is for — 
 tunate that our natural instinct is towards strength rather than 
 control. In the first chapter of this volume, I pointed out how 
 unjust are the complaints of Christianity against the supposed 
 immorality of Polytheism ; for the various human powers 
 needed a full scope for their growth before they could be 
 reduced to order. And the same holds good of all the other 
 aspects of the Social Organism. 
 
 VOL. II. T
 
 274 SYSTEM OF POSITIVE POLITY. SOCIAL STATICS. 
 
 2. Second Oil tlie other hand, this primitive regimen is necessarily 
 
 f/fnteirec? temporary, for it is out of harmony with the laws of human 
 and Feeling, ^p^^^^^j-g^ jj^çjiyiçj^^r^l o^. collective. If the growth of our powers 
 occupies our earliest attention, our latest is claimed for their 
 discipline ; for it is the source of our happiness, public or pri- 
 vate. But in the normal state, the Intelligence must pass over 
 to be the servant of the Heart, instead of remaining in its 
 alliance Avith Might. Under the guidance of the Heart it can 
 devote the resources which a long experience has given it to 
 form the systematic discipline best suited to man's nature as a 
 whole. This new work is more in harmony with its ambition, 
 for the Heart is a master far pleasanter than Force ; its com- 
 mands are nobler and less imperious. 
 
 Though the intellect long regretted the days of its supremacy 
 imder the Theocracies, it recognised at last how passing a phase 
 this was, and even how degrading its results. From the ^Middle 
 Age downwards, before the doctrine or the situation were 
 favourable to it, all the grander spirits showed us the Intelli- 
 gence aspiring towards its great part, that of disciplining Ma- 
 terial Force, without encroachment on tlie one hand, or weak- 
 ness on the other. This admirable attempt could not be 
 otherwise than abortive ; and then it entered on its old dream 
 of a Keign of Intellect, the folly of which for want of a sound 
 theory of human nature was not apparent. But in its vain 
 efforts to gain the mastery anew over Material power, it suc- 
 ceeded only in throwing it into confusion, tearing up the indis- 
 pensable stays of the structure, and sacrificing the fruits of the 
 preceding ages. Its helplessness and its regrets now warn 
 the right-minded, and they will soon teach the wrong-headed, 
 that the common unity aimed at in the INIiddle Age must be 
 sought again on truer bases, at once intellectual and social. 
 The object of the present chapter has been to exhibit this nor- 
 mal condition of Unity, in all the main features of its structure. 
 The work of the succeeding chapter will be to show the mode 
 in which this organic whole proceeds in active existence. 
 
 The abstract theory of Social Forces, on which the preceding- 
 chapter is built, is still further of use to explain the Subjective 
 order which succeeds to the Objective order. By its means we 
 may conceive three systems of human life, according as the 
 dominant principle is Force, the Intellect, or the Heart. The
 
 Chap. Y.] THE SOCIAL ORGANISM. 275 
 
 first presides over the indispensable education of the race, giving 
 free play to all our activities. When these have reached a 
 point where they are capable of discipline, the second system 
 gives them their objective organisation. But this normal con- 
 dition, ever limited to modify the dominion which rude ne- 
 cessity assures to Force, fails to satisfy our legitimate desires, 
 as they constantly aim at making the Heart supreme. This 
 great end is the mark of the third system, which belongs only 
 to our subjective life, to be treated specially in the last volume. 
 
 T 2
 
 276 SYSTEM OF POSITIVE POLITY. SOCIAL STATICS. 
 
 CHAPTER VI. 
 
 POSITIVE THEORY OF SOCIAL EXISTENCE, SYSTEMATISE© BY THE 
 PRIESTHOOD. 
 
 Introduc- 
 tory 
 Sketch, 
 pp. 276-289. 
 
 Scope of this 
 chapter. 
 
 Use of the 
 term exist- 
 ence : the ac- 
 tive energy 
 apart from 
 change. 
 
 At first sight it might be thought that the subject of this 
 chapter is either contained in the Statical theory which has 
 just been elaborated, or else belongs properly to the Dynamical 
 questions to be treated in the succeeding volume. A clear 
 notion of the purport of this chapter will be secured when this 
 doubt has been duly removed ; and we shall arrive at this by 
 means of a definition of great importance. 
 
 For every living being, we need to introduce, between the 
 kindred ideas of organisation and of life, an intermediate term, 
 one at present vaguely conceived, and for which we must reserve 
 the special name of existence. It may be applied to all real 
 substances, in order to express their proper and continuous form 
 of active energy. In Biology, it corresponds with the fixed side 
 of every system of vital phenomena : the life of every being- 
 consisting of the series of modifications to which its existence 
 is subject. This general distinction becomes more and more 
 marked, as we reach organisms of greater complexity and more 
 easily modified. Its chief use is in Sociology, where it has held 
 its ground imder an indirect form, ever since Aristotle founded 
 the theory of Order, without any notion of laws of Progress, which 
 were left for modern thought. Whilst science regarded human 
 societies as immovable, the term life could not be properly 
 applied to them, for it implies a series of changes always ter- 
 minating in death. The word is only in place, when the idea 
 of constant Progress is established. The general term, existence, 
 was therefore more apt to express the essential active side of 
 the Great Organism. Now this is the point of view of the 
 present volume, wliere the laws of structure of the Collective 
 Being of Humanity are a necessary preliminary only to the
 
 Chap. VI.] THEORY OF SOCIAL EXISTENCE. 277 
 
 study of its primary functions. In Social Statics, the notions 
 of Organisation and Activity must never Le separated. But 
 that form of activity alone, which is common to all places and 
 times, is properly included in existence. The changes arising 
 from these two causes, to which we give the name of life, are 
 the proper sphere of Social Dynamics. 
 
 In the inorganic world, the activity of any system tends to CoiTespond- 
 
 GllCG of 
 
 destroy its structure ; and this holds good even in JNIechanics. structure 
 In living beings, on the contrary, Structure and Activity are vity. 
 bound up with each other within the due limits of intensity 
 and duration peculiar to each case. Their structure is only 
 develojDed, and indeed is only preserved, by the appropriate 
 degree of activity. The extent and the complexity of the one 
 correspond to those of the other, as we rise through the scale 
 of beings. Thus their most complete union is reached only in 
 the organism of collective Humanity. When we regard the 
 Activity only as tending to preserve the Structure, its study 
 belongs to Social Statics. When we regard it as the source of 
 Development, it belongs to Dynamics. The present chapter is 
 thus a necessary transition between the preceding chapter and 
 the volume to follow. After tracing the structure of the Col- 
 lective Being, I proceed to the laws of its existence, as a prelude 
 to the laws of its life. The Statical study would be wanting in 
 completeness, and the Dynamical would be wanting in due 
 preparation, unless this link were introduced ; and it will prove 
 to be neither a repetition of the former, nor an anticipation of 
 the latter. 
 
 The better to explain this intermediate doctrine, I proceed of the three 
 
 ... modes of 
 
 to show further relations between the leading notions contained a-ssociation, 
 
 , T c Family, 
 
 m the precedinof chaiDter on the three concurrent modes oi city, 
 
 . . : , 11^ Church, 
 
 human association. As we have seen, every man belongs at / 
 once through feeling to a particular Family, by the activity to ' , 
 some City, by the intellect to a Church. Whilst engaged on 
 tlie mere study of Structure, there was no need to examine 
 which of these three simultaneous forms of society was the most 
 important. But for a full study of Existence, we must begin 
 by establishing the natural order of their rank. This is then 
 the time to decide the abstract question of importance between 
 the Domestic, the Civil or Political, and the Eeligious Society. 
 
 This question will be solved by resorting to our fundamental The city is 
 theory of human nature, whereby cerebral existence is made
 
 278 SYSTEM OF POSITIVE POLITY. SOCIAL STATICS. 
 
 In Posi- 
 tivism, the 
 Church is 
 the comple- 
 ment of the 
 State, 
 
 dependent on corporal existence, and thus the Activity prevails 
 over the Intellect, and even over Feeling. Thus it is the City, 
 the essential organ of active cooperation, with which man is 
 chiefly concerned ; though we must constantly conceive of the 
 City, as prepared by the Family, and completed by the Church. 
 Although political society is necessarily composed of many 
 domestic associations, the former alone determines the sum of 
 the existence proper to each of the latter, since the general dis- 
 tribution of human labours everywhere decides men's respective 
 occupations. This fact, unmistakeable in the first traces of 
 civilisation, grows more marked as .Solidarity and Continuity 
 are extended. Besides, the general instinct confirms this view, 
 since man is ordinarily regarded as citizen. 
 
 This first point decided, there would seem to be left no 
 doubt as to the second branch of the preceding question. 
 For if Feeling admits its dependence on Activity, must not the 
 Intellect do the like ? However the Theocratic system, where tlie 
 intellect had an exceptional supremacy, gave rise to a serious 
 misconception. This was, it is true, corrected in the jNIilitary 
 societies, in which the State obtained a distinct preponderance, 
 even when the Chiuch was wider in extent than the State, as it 
 was in Greece. But in the Middle Age, the confusion reappeared 
 with more gravity, owing to the mystical character of the 
 Monotheistic Synthesis, particularly in the West. That, the 
 final form of the provisional religion, strove to snatch the 
 individual from the solid realm of civil existence, in order to 
 plunge him arbitrarily into a vague religious existence, where 
 even the claims of Family were forgotten. Our emancipation 
 from Theology has hardly yet been carried to the point of 
 closing this struggle between the believer, be he Christian or 
 Musulman, and the citizen. Now, however, but for the nega- 
 tive character peculiar to modern thought, no doubt would 
 remain as to the relative importance of the Intellectual, and 
 the Political, Society. 
 
 The Positive Religion, by virtue of its complete reality, 
 gives the undoubted supremacy in rank to the State ; though 
 it is the only Eeligion which assures to the Church its proper 
 character of universality. In accordance with the principles 
 stated in the preceding chapter on the three forms of human 
 association, the Religious society is specially destined to 
 strengthen and develop the Civil society, as the Ci\-il does the
 
 Chap. VI.] THEORY OF SOCJAL EXISTENCE. 279 
 
 Domestic society. The greater extent of the Eeligioiis society 1 
 is no real ground for its supremacy where that greater extent fi 
 is counterbalanced by great difference in general character. / 
 Thus the State, when it does not exceed its natural limits 
 of size, naturally prevails over the Family. In such case the 
 necessar}^ ascendancy of the Activity is perfectly compatible 
 with the due expansion of Feeling ; and a true and healthy 
 unity is definitively established. On the contrary, any harmony 
 would be momentary and even illusory, if based on the supre- 
 macy of the Church over the State ; for the Church answers to 
 that part of man's nature which has the least capacity for 
 command. Directly the intellect ceases to devote itself to the 
 continual service of the Activity and the Feeling, it instinctively 
 tends to indefinite extravagancies ; which would soon destroy 
 even the degree of association which it can admit. The apparent 
 positivity of such idle speculations offers but a slight check 
 upon these aberrations. 
 
 Thus, the Eeligious society must devote its special cha- i„ spite of 
 racteristic of universality to complete the Political society, by exLnt'^of tL 
 uniting the different cities, on the principle of their common "^° * 
 and constant dependence on Humanity. But the superior ex- 
 tension of the Church is no reason that it should hold itself 
 out as a better representative of the true Great Being than 
 States or Families. The greater extent in space of the Church, 
 always so slight in comparison with extension in time, is no 
 ground in itself for any right to represent a Being, who is best 
 imaged by the fulfilment of every social duty. Humanity 
 may often be better represented by a single Family, than by 
 a vast association which corresjjonds with only one of its essen- 
 tial aspects. 
 
 Positivism renewino- the great Eelisrious work which failed The City, 
 
 ° ° . , . , the middle 
 
 in the Middle Age, closely associates with it the essential type of asso- 
 
 /-^ 1 p r-iTi ciation, is 
 
 supremacy of Civic existence, a happy feature oi the Koman the centre of 
 
 collective 
 
 system. The true separation between Church and State, far life ; the 
 
 •^ CI • Family 
 
 from altering this natural supremacy of the State, will on the being the 
 
 . . , , . preparation 
 
 contrary much stren^lhen it, by permitting the reduction of for it, the 
 
 •^ ,,,...,. Church the 
 
 each political society to the normal limits, withm whicli its completion 
 utmost force is developed. The faulty and confused notions 
 now prevalent on this head are due to metaphysical prejudices 
 about the supremacy of the intellect, and to the impotent disdain 
 shown bv IMonotheism for an existence of reality. Positive
 
 280 SYSTEM OF POSITIVE POLITY. SOCIAL STATICS. 
 
 This was 
 empirically 
 attempted 
 by all the 
 early ReU- 
 gions, in 
 spite of 
 defective 
 doctrine. 
 
 For instance, 
 the Church 
 took the 
 social, not 
 the logical, 
 view of Pre- 
 destination. 
 
 Keligion on the other hand brings at length into final harmony 
 sound theory and practical wisdom; for it groups the social 
 science as a whole round the Civic, or middle type of society. 
 The State, the necessary centre, thus represents the natural rule 
 of the activity ; the smaller society the Family, and the larger 
 the Church, supply respectively the indispensable training of 
 the heart, and the true intellectual complement. This is the 
 ultimate type of unity, through which we can proceed to the 
 abstract study of social existence ; the mission of the Church 
 being ever to organise the Family and the City. 
 
 This, its true work, far from being at all unfavourable to 
 the due growth of Eeligion, will greatly strengthen and deve- 
 lop it ; for it forms a direct bond between the religious and 
 the other two types of human society. Theologism, by reason 
 of its chimerical and absolute nature, was never able to apply 
 itself rightly to this twofold task of social organisation. But 
 so truly is it the main business of Eeligion, that we constantly 
 find the Priesthood labouring to effect it, as they certainly did 
 in the grand periods of the early Theocracies. We find them, 
 accordingly, forced by their own good sense, and this was but 
 the expression of the universal instinct of the time, to counter- 
 act the radical faults of their own doctrines, doctrines really 
 alien to the form of existence they were called on to control. 
 The marks of Positivism, on the contrary, are its reality and 
 its comprehensiveness ; qualities which directly fit it for this 
 noble mission. For it establishes a true harmony between the 
 suggestions of practice and the teaching of theory ; instead of 
 calling on practice painfully to supply the defects of theory. 
 However, whilst we see herein a new proof of the superiority of 
 our system, we must be filled with respectful admiration for 
 the wisdom of a Priesthood, which knew so well how to turn to 
 good account its most defective creed. 
 
 In the normal state. Religion, tlie sum of all the concep- 
 tions formed by the Grreat Being, is of necessity something 
 above and beyond any Priesthood ; and none will ever succeed 
 in maintaining itself quite at the high level of its difficult 
 mission. The contrary was true, whatever our prejudices 
 against priestcraft, during the greater part of the prepara- 
 tory stage, even under the Theocracies ; and certainly it was so 
 under Catholicism, at least until the Priesthood became retro- 
 grade. Their fine intelligence drew a happy result out of the
 
 Chap. VJ.] THEOEY OF SOCIAL EXISTENCE. 281 
 
 almost limitless mysticism of the creed wliicli tlioy had to apply ; 
 and perpetually turned it to the service of the great social 
 end ever in view. A striking example in point is found in the 
 great controversy on Predestination, which arose about the 
 middle of the mediœval period. In logic, the party who 
 favoured the pre-determined Damnation of the wicked were 
 more consistent than tliose, who confined themselves to the 
 Election of the just; for Predestination strictly involved both. 
 But the moral and social evils of the former view of Damnation 
 were so obvious, that this heresy only originated or flourished by 
 a weak subservience to blind logic. The stronger intellects, 
 whilst supporting the orthodox view, which confined Predesti- 
 nation to the Election of the just, must have seen in the inci- 
 dent how inevitable and how near was the break up of a creed, 
 which could neither restrain criticism, nor satisfy it. Cases of 
 the same kind will often be mentioned in the third volume, 
 where we shall treat of the social influence of the great dogmas 
 of Western Catholicism. The same tendency too will be even 
 more apparent in the ancient systems of Theocracy, dming their 
 long period of social power. In them, the good sense of the 
 Priests had not only to counteract the defects of their Tlieo- 
 logical creeds, but also to decline the tempting opportunities 
 for exercising political power offered by the S3^stem. 
 
 Whatever the theoretic superiority of Positivism, it should society has 
 not incline us to undervalue the social services of Eeligion in the without^the 
 Past ; for Keligious government existed long before it could Reugious 
 effect its proper work. In essence, its great task has never ment™ 
 been altogether neglected ; at least since the establishment of 
 Theocracies, even in their fetichist form. Humanity indeed is 
 incapable of creating any one of the capital dustitutions of 
 society. In the rudest types of social existence, tlie essential 
 germ will be found extant ; for Juiman nature is at bottom 
 homogeneous, and its advance is nothing but a gradual deve- 
 lopment. Positivism would be no true Religion, unless it 
 were ready to take up the inheritance of Theologism and even of 
 Fetichism, in every aspect its natural predecessors. It under- 
 takes only to systematise the ultimate form of human life, which 
 is itself the spontaneous issue of the entire course of civilisa- 
 tion. The Priests of Positivism would be imworthy of their 
 office, if, misled by the anarchic spirit of modern thought, they 
 failed in lively veneration for the truly grand natures of the
 
 282 SYSTEM OF POSITIVE POLITY. SOCIAL STATICS. 
 
 illustrious Priests of old, pure types of intellectual and moral 
 greatness. 
 Abstract In any case, in Social Statics, where questions of movement 
 
 soda™"' ° are excluded, the abstract theory of Social Existence must be 
 conceived under the social conditions best fitted to sustain it. 
 The final stage will however only call for treatment here in its 
 essential economy, that is, in those features which are common 
 to all times and all places, and are inseparable from human 
 society as such. The third volume of the work will give 
 special examj^les of these features, tracing their early rudiments, 
 and following out their gradual development. The fourth 
 volume will then be devoted to exhibiting these same elements 
 in their full maturity. Such is the organic unity of the three 
 essential j)arts of this great sociological scheme, the whole of 
 whicli is founded on the theory of human Unity contained in 
 the first chapter of this volume. 
 Difficulty of We are now in a position to define exactly the substance of 
 
 tbe abstract X ' i -^~^ • . i • • viii 
 
 method. this chapter on the Social Ji<xistence, as being in etiect the 
 necessary conclusion and the natural complement of the pre- 
 ceding chapter on the Social Organism. That chapter, taking 
 the Family as the true element of society, carried on the 
 abstract theory of the collective organism, as far as the dis- 
 tinct rise of religious society, the highest degree of human 
 association. The Organisation of the composite being thus 
 established, we can proceed to show its general type of 
 Existence. This will be best studied in the adult stage, and 
 we shall thus avoid all unnecessary complications in this, the 
 most arduous of scientific studies. This method of reasoning 
 is amply justified by the constant practice adopted in Bio- 
 logical science, both in its dynamic and in its statical side. It 
 would be singular if we neglected precautions adopted in specu- 
 lations of far inferior complexity. I am quite aware that the 
 apparent novelty of this course may occasion for a time serious 
 difficulties to my readers, so few of whom can have had the 
 training that I have insisted on in the entire Scale of the 
 Sciences. I ask of them this : to judge this volume, the prin- 
 cipal foundation of the entire work, only after a second reading, 
 when they have mastered the treatise as a whole. All con- 
 scientious students are in the habit of thus proceeding in the 
 lower sciences ; and it is not too much to ask that the same 
 good sense should guide tlie study of the highest. Criticism
 
 Chap. VI.] THEOEY OF SOCIAL EXISTENCE. 283 
 
 without this obvious precaution is unworthy of consideration. 
 But, if it be followed, I feel confident that the two volumes to 
 come will answer most of those difficulties which will no doubt 
 arise on the first reading of this, where I am obliged to employ 
 an unusual amount of abstract reasoning. 
 
 That the establishment of Eeligious society should mark Religious 
 the full maturity of the Collective Organism, it must be clearly is esta- 
 distinct from the Political society, and its nature requires a far soon as it is 
 
 rrn • 11 11 • distinct from 
 
 Wider extension. This condition may be detected latent in Political. 
 most of the ancient Theocracies, and then in Grreece ; but it has 
 in these an appearance of accident, which continues up to the 
 Middle Age. Even then the difference between Eeligious and 
 Political society is very marked only in the West, where the 
 Priesthood and the Grovernment were essentially separate. This 
 was never effected by the Musulman Monotheism, in spite of 
 the differences in the populations which it embraced in its sway, 
 without uniting them. For Social Statics it is enough if we can 
 cite a single case in History of the separation of Church and 
 State, in order to exhibit the type of the general condition in 
 the abstract. This reliance upon scientific logic is more ap- 
 propriate in Sociology, in that, any dangers resulting from it 
 will be detected by the preliminary theory of human nature, 
 to which all speculations in the social science must be brought 
 for guidance and correction. 
 
 The separation, therefore, of the two powers. Spiritual and organised 
 Temporal, marks the fidl maturity of the Social Organism; mark of 
 for, without it, the Organism is too incomplete for us to imman 
 
 trace its general existence. It is, in fact, this feature which 
 alone really distinguishes the human society from the highest 
 of the animal societies. These often exhibit a domestic exist- 
 ence, having real analogies with our own, and sometimes the 
 rudiments of a true civil existence, one even permanent and 
 able to develop further but for man's exclusive ascendancy. 
 f But no animal society sufficiently combines sociability with 
 \ intelligence, so as ever to form a religious association, in which 
 I mere community of thought unites groups wider in extent than 
 L those which result from common sympathies or common labours. 
 We may here repeat to the self-assertion of Man what was said 
 in the first volume (p. 502) about our too hasty judgment of 
 the lower animal natures. We often mistake what is a mere 
 arrest of development, mainly caused by obstacles from without, 
 
 society.
 
 28-1 SYSTEM OF POSITIVE POLITY. SOCIAL STATICS. 
 
 It is at- 
 tained, so 
 soon as a 
 Priesthood 
 
 arises. 
 
 for a real organic incapacity. This may well be the cause of 
 the absence of organised religion in all other animal races ; in- 
 asmuch as in ours Keligious life is attained only after a long 
 period of social existence ; and from this the other races are 
 debarred. Family, and even Property, at least in its collective 
 form, precede and prepare for Keligion regarded under its 
 social aspect. As to the intellectual source of Keligion, it 
 differs little from similar ideas to which animal intelligences 
 attain, at least up to the point where Fetichism develops into 
 Astrolatry : a point never reached by the animals. Still, with- 
 out pronouncing upon the nature of these obscure differences, 
 their reality cannot be denied. The fact that Man alone of the 
 animals has the capacity for forming a distinct religious society 
 points to the high value of this faculty ; one of which the re- 
 sults accumulated through generations are even greater than its 
 immediate value. 
 
 Accordingly, notwithstanding tlie long period of time before 
 the Eeligious association was really established, it may be traced 
 in germ in the earliest rise of civilisation. The constant 
 rivalry between the priests and the warriors was the result of 
 the absolute doctrines prevalent in thought and the absolute 
 view about national activity then current. Yet sociological 
 analysis still detects the real distinction between the two great 
 social powers. They would not have ultimately separated, never 
 to be combined, had they not been from the first radically dis- 
 tinct ; even when the persons who exerted these two powers 
 chanced to be the same. We must not mistake this complete 
 separation when it has been accomplished as the cause, but we 
 must recognise it as the result, of an inherent diversity be- 
 tween the two ; to take it for the cause is but one of those 
 shallow metaphysical notions, where the form is taken for the 
 substance. 
 
 So long as the development of the Social Organism has not 
 reached the point where it founds a special Priesthood, it re- 
 mains in a state too rudimentary to allow of any proper estimate 
 of its collective existence. Its character, indeed, is not suflS- 
 ciently formed, even when the required number of Families are 
 settled in a permanent City. The truth is that, up to this 
 point neither can the spirit of generality rise superior to the 
 spirit of detail, nor social to personal emotions, for want of a
 
 Chap. VI.] THEOEY OF SOCIAL EXISTENCE. 285 
 
 fitting organ. But to do both is the real mark of any true 
 society. Without this instrument of organisation found in a 
 Priesthood, every society is exposed to the disturbances v, 
 awakened by the continual course of specialisation in human 
 employment. 
 
 The ultimate separation between Priesthood and Grovern- "1"'*^^'^° 
 
 i deduced 
 
 ment accordingly is a mere deduction from the law formulated î"^??^,^"^" 
 
 o J totle s great 
 
 by Aristotle, when that admirable conception in Statics is carried ^°"^^ ^*^'- 
 out to its legitimate results. For, when society is organised 
 in active Cooperation, and this is the characteristic of civil 
 society, this itself becomes a constant source of differences, 
 mental and moral. And these would ever tend to destroy the 
 association altogether, were it not preserved by some apparatus 
 adequate to maintain the organisation. Accordingly, the 
 ground plan of Social Statics as a whole ultimately rests on the 
 principle of the Distribution of functions, as I stated in the 
 previous chapter (p. 234). Thus Sociology is finally furnished 
 with an invaluable centre for its Statical work, and its Dyna- 
 mical will be in reality nothing but the development of this 
 central principle to its necessary conclusions. In fact, the 
 principle of Distribution of functions, usually employed to ex- 
 plain the earliest rise of civil society, has now been shown to be 
 the ground, on which we may ultimately construct our entire 
 theory as contained in the last chapter respecting the most im- 
 portant creation of society — Eeligious Organisation. This 
 connection is again strengthened by the fact that the Civil or 
 middle form of society has been taken at the outset of this 
 chapter as the natural centre of Sociology. Since the Church 
 must, like the Family, though in a different way, constantly 
 refer to the City, the principle originally stated for civic life must 
 finally embrace the larger and the smaller modes of association. 
 Although he, its incomparable founder, could little foresee 
 the results of his work, far off as they were and so contrary 
 to the civilisation of his day, Aristotle must be more and more 
 regarded as the creator of Social Statics. The only part in the 
 ultimate construction of the final science exclusively due to 
 myself, beside the systematic deduction of the leading laws, is 
 my discovery of the double law of Evolution, which harmonises 
 the theory of Progress with that of Order {see cli. i. pp. 70-74). 
 But I trust that the entire Treatise, whilst bringing out theim-
 
 28G SYSTEM OF POSITIVE POLITY. SOCIAL STATICS. 
 
 The Church 
 systématises^ 
 the Family 
 and the City. 
 
 Eeligious 
 formula of 
 Positivism. 
 
 portance of this leading idea, will awaken fresh veneration for 
 the immortal Prince of true philosophers ; to whom Dante, 
 expressing the thought peculiar to the IMiddle Age, awarded 
 the place of honour. 
 
 It results then that the abstract theory of Social Existence 
 will be best understood and illustrated, by showing how the 
 Church systématises the Family, and the City. For this end 
 can only be attained by a priesthood which will inculcate 
 sound general views expounding the organisation of life secured 
 by the Family and the State. The idea could only be reduced 
 to a positive form in our own day. Yet, if it has so long been 
 enveloped in Theological fictions, they were unable to destroy 
 its principal work ; though they certainly not a little impaired 
 its completeness. 
 
 It would be wrong to attribute any essential novelty to the 
 sacred Formula of Positivists, which sums up human existence 
 individual and collective and each of its modes : The PHnciple^ 
 Love; the Basis, Order ; the End, Progress. This programme 
 is new only in the systematic form given to it. But its sub- 
 stance may be seen in the oldest germs of it, for its roots lie 
 deep in the unchangeable nature of man. Thus the middle 
 term, or Order, made its appearance as a principle in the 
 ancient Theocracies, embracing in itself, without extinguishing, 
 the other two. As to the first term, I have already remarked 
 that the continuous influence of the benevolent affections long- 
 preceded the theoretic explanation which they have now re- 
 ceived. Before they had any sanction from the teaching of 
 Eeligion, their existence was fulh'^ recognised by all the minds 
 emancipated from the system of official belief, and certainly by 
 the poets of antiquity. We miglit even say the same thing as 
 to the last term of the formula. Progress ; although it was long 
 a fixed dogma that the order of human life was immutable. As 
 to home life,' we have the continual search after moral Progress 
 held up to us as the noble end of Humanity in tlie most 
 ancient monuments of human wisdom, the admirable books of 
 the Hebrew Theocracy. ( As to public life, a sense of the same 
 Ingh aim is at once manifest, as soon as any true collective 
 activity has been formed under the inspiration of the military 
 system, with its universal thought of growing Empire. In this 
 way, we may say that the formula adopted in its explicit form 
 by the adult stage of Humanity may ])e found in its implicit
 
 Chap. VI.] TIIEOEY OF SOCI.IL EXISTENCE. 287 
 
 form associated v/itli the infancy and the youth of Humanity, 
 and investing- both with a new meaning. 
 
 In the same way Vv'e may trace the normal institution of the Genus of 
 Priesthood, late as its actual establislnnent has been, showing hood as an 
 itself in the most ancient attempts to give system to human 
 life. It fulfils a purpose ever present in social needs, and 
 springs from the necessities of our nature. Each of its essential 
 conditions was spontaneously recognised in early times ; it is 
 the organisation of them all into a system which is now for the 
 first time achieved. The most crucial of all the requirements 
 of a true Priesthood, the sincere and habitual renunciation of 
 Power and even of Wealth, was always unconsciously preferred 
 either by the great types of the priestly character, or by the 
 general instinct, as being necessary for the intellect no less than 
 for the heart. Catholicism in the Middle Age, even when the 
 course of events drove it to sacrifice this fundamental duty from 
 the very fact that its own fine attempt to found a Spiritual 
 Power was premature, saw in the possession of Wealth and Power 
 a certain cause of inward degradation. Again, when the 
 Priesthood under a temporary but unavoidable necessity, as the 
 next volume of this work will show, imposed the rule of 
 celibacy on itself, it felt even more forcibly how contrary to the 
 natural law was this violation of principle ; for the domestic 
 affections are at once the source and the guarantee of true 
 social feelinsf. The wisdom of the Theocracies which had been 
 popularised by ancient Poetry, had made this estimate of the 
 Family familiar to men's minds. 
 
 Lastly, the very constitution of the Spiritual Power, not 
 only in itself but in its two social allies, will show us how the 
 characteristics of the final system, as set forth in the General 
 View, were at all times spontaneously active. In spite of the 
 state of civil subjection in which Women were placed by the 
 ancients, the natural affinity of the afi'ectionate sex for the con- 
 templative order of men, and their common opposition to the 
 ascendancy of material force, gave a continual and valuable aid 
 to the Priesthood. Long before the Middle Age, which first 
 gave woman her just position, the Theocracies of Egypt, of 
 Chalda?a, and of India, as afterwards those of Peru and Mexico, 
 availed themselves largely of this domestic help for the due 
 fulfilment of their social functions. The same thing is true of 
 the powerful help of the People, who have attained their full
 
 288 SYSTEM OF POSITIVE POLITY. SOCIAL STATICS. 
 
 social position even later tlian Women. From the earliest ages 
 of Theocracy, the natural decomposition of material force into 
 the concentrated force of Wealth and the dispersed force of 
 Numbers {see chap. v. p. 225) supplied the Priesthood with an 
 aid similar to that of the modern proletariat, only less developed. 
 The military system could not prevent an influence of the same 
 kind ; for we see of old the soldiers rising against their officers, 
 under the instigation of the Priests ; often, it must be said, not 
 without just cause. 
 
 On every ground, therefore, we ought to avoid the meta- 
 physical tendency to look only at the appearance in regular 
 form of the different human institutions, instead of at their 
 earliest spontaneous germ ; for these are as ancient as civilisa- 
 tion itself. The rule of Positive thought on the other hand 
 will direct the new priesthood to represent every organisation as 
 founded upon a long period of previous existence in an empirical 
 form. In its essence the true form of any Spiritual Power must 
 always be radically the same. Its duty is to change the will 
 without compelling actions. It is very late that it succeeds in 
 obtaining systematic shape, and can disengage itself sufficiently 
 from the mysticism and tlie fictions under wliich its social 
 purpose lies concealed. In our time it is more direct and more 
 complete, and its character therefore may be more easily under- 
 stood. But having thus grasped its spirit in the instance which 
 is best adapted to display it rightly, we may properly use this 
 type as an instrument to guide us in the positive study of all 
 preceding ages. There is a reason also upon the moral ground 
 which enhances the value of this logical expedient ; for the 
 Positivist priesthood are bound by a generous sense of fellow- 
 ship towards all their predecessors under Theological and even 
 under Fetichist systems. The Religion, which most strongly 
 brings out the idea and the feeling of human Continuity, will 
 naturally incline its ministers ever to regard themselves as the 
 heirs of the various Priesthoods of old. But for this habitual 
 attitude of mind and of heart, they would be powerless in the 
 present day, even to picture forth the Great Being as coexten- 
 sive with man's planet ; since its different regions present still 
 types of religion which recall those of the various social ages. 
 Use of the Such are the reasons which induce m.e to make free use of 
 
 ccsnpletc 
 
 type. the full-grown type of Humanity as an instrument for the ab- 
 
 ! stract study of its Social Existence organised by the Priesthood.
 
 Chap. VI.] THEOEY OF SOCIAL EXISTENCE. 289 
 
 In my General View, I have described in outline the natural 
 Order of man ; and I shall now apply it to the service of my 
 Statical study ; since in abstract Statics we must disregard all 
 considerations of time and of manner belonging to concrete ^ 
 realisation. At the same time, this normal order will be treated 
 only in its essential features : those which concern the mere end 
 0Ï jpresei^ation., apart from the question of development, except 
 only so far as this is the necessary object of existence. 
 
 In this organisation of social Existence by the Priesthood, orgamsa- 
 the leading principle rests on the two positive conceptions : of ^^etY' pp- 
 Human Order individual or collective, on the one hand : and of 
 
 Evory 
 
 the Universal Order of nature controlling it, on the other. Priesthood 
 
 mi • l_^ r ij- f , i !•• i must explain 
 
 \ Ihis was the loundation ot every truly relieious doctrine under the relation 
 ^ the incoherent factions natural to the societies of the long to Nature 
 infancy of man. Even before civilisation had existed long Past, 
 enough to call out a real need for any organisation, every Family 
 and every City from its origin felt the pressure of two insur- 
 mountable forces, the one artificial, the other natural. On 
 every side Man was forced to recognise the continual influence 
 oyer him of the external order of Nature ; and beside this, each 
 ^feneration experiences the irresistible pressure upon its life of 
 the whole of the preceding generations. The influence of the 
 Past indeed is commonly perceived even sooner than the in- 
 fluence of Nature. A doctrine which aims at afiecting human 
 wills is bound to oâ"er an explanation of this twofold Necessity ; 
 so that each adherent it acquires may learn therein his own 
 relations to the Whole, which he unconsciously contributes to 
 form or to maintain. A religion which does not do this, and 
 to do it involves a simultaneous study of the World and of Man, 
 will never receive that free acceptance which is indispensable 
 for its effect over society. But when this task is fulfilled, as 
 far as the civilisation then current permits, a Priesthood neces- 
 sarily obtains a Spiritual authority; and this becomes the 
 natural base of its threefold function, as we described it in the 
 preceding chapter (p. 248, &c.). What it has then to do, is only to 
 arrange and teach this fundamental doctrine, whereby it acquires 
 its hold over society, so long as its conduct is worthy of its great 
 mission. Such an intellectual vantage ground enables a true 
 Priesthood, even when represented by a single capable head, 
 within its own province to overcome the most powerful material 
 force, whether of riches or of numbers. In fact it will thus call 
 VOL. II. U
 
 290 SYSTEM OF POSITIVE POLITY. SOCIAL STATICS. 
 
 out, as I shall presently show, those moral and mental influences 
 which the preceding chapter showed to be necessary to form and 
 maintain these material forces. 
 Material This principle shows us, that for the religious organisation 
 
 Order, and 
 
 sociai'order; of evcrv humau society, there are two conditions requisite, 
 the latter. which must be properly combined in durable union. In the 
 first place the Priesthood must sufficiently comprehend the laws 
 both of Material Order and Social Order ; and consequently of 
 the Vital Order which forms the link between them. On the 
 other hand, it must gain the requisite acceptance of this syn- 
 thetic conception ; so as to satisfy the universal craving for 
 instruction and direction, which forms its influence upon society. 
 This implies that it should present a Philosophy, higher than 
 the untutored suggestions of general opinion ; and secondly, a 
 system of general Education to infuse the views of the Priest- 
 hood into the public mind. Thus every Priesthood, after 
 forming the best theory it can of the universal Order of Nature, 
 is brought face to face with the standing problem of Social 
 Order ; which, apart from its greater difficulty and its superior 
 importance, is directly concerned with the chief sacerdotal 
 function. So long as this sphere of Social Order remains to it, 
 it still retains, though with serious loss, a real influence over 
 society ; even when it has given up, one by one, its other intel- 
 lectual claims. In the Middle Age we saw Catholicism in this 
 position. But when any Priesthood abandons the social and 
 proper field of its labours, it speedily loses its credit in the 
 State, and next its power within the Home ; for it is proved at 
 length to be incompetent to fulfil its proper offices : to counsel, 
 to consecrate, and to control ; and thereby to classify, and 
 finally to judge. Thus the final blow was inevitably given to 
 Theology, retrograde as it had been since the end of the Middle 
 Age, when the establishment of my system of Sociology cut 
 from under it its old title to teach Morality and direct Society, 
 a title which my great predecessor, Descartes, was willing that 
 it should retain. Neither in the Family nor in the City can 
 men choose freely as guides of their conduct in actual life 
 priests who are without any sort of knowledge of the laws which 
 regulate the facts of human existence. Public confidence, the 
 only real basis of a Spiritual Power, will naturally be accorded 
 to any Priesthood which can show that it has this knowledge of 
 social laws ; always provided that its own moral position is equal
 
 Chap. VI.] THEORY OF SOCIAL EXISTENCE. 291 
 
 to its claims. Heuce we shall soou see the inevitable triumph 
 of Positivism over Catholicism throughout the West and all its 
 associated communities. 
 
 This, the Positive organisation of Social Existence, based 
 on the fundamental theory of the Order of Nature, may be first 
 regarded from the jDoint of view of human society as a whole, 
 and may then be illustrated by special explanation of the main 
 elements of that society. 
 
 Each City, in its entirety, presents us with a continuous co- Three social 
 
 cji I'lf -If I • • functions in 
 
 operation or three kinds ot social lunction, answering to the three e^ery city, 
 elements of man's cerebral system. The same are perceptible 
 also in the Families which form the units of each City ; only in 
 domestic existence, these functions are represented not by classes, 
 but by individuals. In the City they are more marked and 
 more easily analysed, as soon as the classes are sufficiently sepa- 
 rated ; and they may be traced by sound philosoj)hy in very 
 early societies. The theory of Social Existence is thus the same 
 as that of the last chapter as to the Structure of the Social 
 Organism, that is to say, the coordinate action of three natural 
 Powers : special organs, personal or collective, of the Intellect, 
 the Feeling, and the Activity. In the smallest cities capable 
 of separate existence, we find these three classes : the Priests 
 who guide our speculations, the Women who inspire our highest 
 aïïections, and the practical Leaders who direct our activit}", be 
 it in war or in industry. Here the Priesthood comes in the 
 first rank, because it is a question of political, not of domestic 
 existence ; with an ultimate view to social organisation, which 
 is always an intellectual function. But, as shown in my Greneral 
 View, such is not the ultimate order wliich the Positive Eeligion 
 assigns to these three classes ; for then the Heart must be pub- 
 licly recognised as superior to the Intelligence, according to 
 the principles of man's unity. When I explain in the fourth 
 volume this, the true order of rank, I hope that all will see the 
 social necessity for placing the moral providence of Humanity, 
 the special part of Women, above the intellectual providence, 
 the allotted function of the Priesthood. Both take precedence, 
 according to cerebral order, of the material providence of the 
 temporal Chiefs ; though the latter takes precedence in the 
 corporal order, the sole direct link between the order of Man 
 and the order of the World. Thus the noble ideal of our pious 
 and chivalrous ancestors in the Middle Age finds its support in 
 
 u 2
 
 ' 292 SYSTEM OF POSITIVE POLITY. SOCIAL STATICS. 
 
 philosophy, in spite of the sophistical attacks of modern criti- 
 cism. 
 General But this first general view of Social Existence requires as a 
 
 the"peopie! Supplement a further step. The three Providences of human 
 society, moral, intellectual, and material, present, by virtue of 
 the very peculiarity of their natures, some serious inconve- 
 i, niences ; and these would disturb the general harmony, unless 
 ' 1 something arose to temper them all. Tlius women are ever 
 ready to exaggerate the influence of Feeling ; undervaluing that 
 of Eeason, and even that of Activity. In like manner the 
 contemplative class, whose task it is to insist everywhere on 
 generality of ideas, has a tendency to over-estimate Theoretic 
 conditions, to the neglect of Practical necessities and the wants 
 of the Affections. The danger is increased when the separation 
 between the Priesthood and the Grovemment is effected, essen- 
 tial though this separation be to the true influence of a Spiritual 
 Power. It would be unnecessary to insist on similar abuses 
 even more common in the Practical authority, since it is these 
 which mainly require a special Priesthood to restrain them. 
 Thus each of the providences which direct this world, whilst 
 duly fulfilling its own function, has a tendency to overlook the 
 other two kinds of human wants. 
 
 It is true that the three mutually counterbalance each other, 
 and do something to restrain their respective defects. But this 
 would not be enough to prevent or to subdue violent conflicts be- 
 tween them, were it not that the Social Existence of itself called 
 out a new order of providence, in direct connection with each of 
 the three principal ones, and well fitted to preserve the harmony 
 that should reign between them all. This is found in the mass 
 of the People ; for they are united to the affectionate sex by 
 domestic ties, to the Priesthood through the medium of the edu- 
 cation and advice which it gives them, and to the practical leaders 
 through common action and the protection afforded them. So 
 long as national action remained in the warlike stage, the con- 
 sequent slavery of the material workmen limited the people, pro- 
 perly so-called, to the body of free citizens. Yet even then this 
 fourth social providence already began its proper task by leading 
 the other three from too engrossing attention to their special 
 parts. The name which modern civilisation seems inclined to 
 adopt to designate this last element of the City, is drawn indeed 
 from the language of antiquity. But the complete abolition of
 
 Chap. VI.] THEORY OF SOCIAL EXISTENCE. 293 
 
 personal slavery was evidently needed that the Proletariat, the ^ I 
 element in question, should become really free to play its part. ' 
 The fourth volume treating of the final order of Humanity will 
 show the great part sustained by this general Providence, which 
 is so well adapted to remedy the defects inherent in the three 
 special Providences. The third volume will trace the history 
 in the past of the rise of the industrial proletariat, and thus 
 explain the features of its normal condition. 
 
 We have thus obtained by analysis the four elements always to these 
 present in civil existence. But this division strictly holds good sentiW 
 only for the society of coexisting families : that is to say, for mn?t be 
 the Present, united by mere objective Solidarity. Now this is tiuuity, the 
 in no way a sufficient or ultimate analysis of human association, the Past. 
 the grand feature of whicli it does not take into account. 
 Societies in the other animal races exliibit, at any rate in a 
 rudimentary form, similar characteristics, in every case ending 
 in cooperation between the members. The special mark of the 
 societies of man is that they alone possess the faculty of co- 
 operation between generations ; and this is a power which 
 cannot long be possessed by more than one of the races upon 
 earth. The great principle of Aristotle in its full comprehen- 
 siveness always implies a combination continuous in time, as 
 well as a combination effective in space. Thus understood, this 
 luminous conception may really serve as the single basis of 
 Social Statics, and explain Existence no less than Organisation. 
 Positivism gives this principle systematic completeness ; and in 
 obedience to it places objective Solidarity second to subjective 
 Continuity. It is the latter which it takes as the dominant 
 character of the human City. 
 
 In this prime duty, the genius of the ancient Theocracies contumity 
 
 1 J ' o was iieg- 
 
 was at once the herald and the teacher of the genius of modern ^^°[*°'^gj.^yjg 
 Sociocracy. For in private as in public life, they showed a noble l'^^^J^Î^^^j^, 
 and unflagging anxiety to kindle the sense of the Continuity of 
 Man. So soon as we get the first rudiments of the Spiritual 
 Power within the home, we have the Elders, forerunners of a 
 Priesthood, as the very word priest suggests, occupying them- 
 selves especially with preserving the traditions of their race, long 
 before Writing, even in its hieroglyphic form, was established. 
 The chiefs of the Theocracies, the heirs of this patriarchal power, 
 gave great extension to this high social duty ; and it is yet over 
 vast populations the chief relic of that venerable primasval stage.
 
 294 SYSTEM OF POSITIVE POLITY. SOCIAL STATICS. 
 
 Social infln- 
 enc2 of Sub- 
 jective Im- 
 mortality. 
 
 Empire of 
 the Dead 
 over the Liv- 
 ing.. 
 
 The arrogance of Catholicism which claims for itself titles of 
 merit, such as impartial judges must refuse to it, is little justi- 
 fied by its complete inferiority in this respect. The more man's 
 Continuity increases, the greater becomes the importance of 
 cultivating it. The transitional Catholic creed confessed its 
 speedy decay, when it began by condemnation of the two orders 
 of civilisation which preceded it, and anathematised the intel- 
 lectual life of Grreece and the social organisation of Eome ; 
 nay, even its own Hebrew ancestors. During the whole of its 
 existence, the Catholic Church showed itself utterly incapable 
 of restoring the chain of Continuity which, in the spirit of 
 ingratitude and lawlessness, it had begun by breaking. There 
 were noble hearts and great intellects then, whom this practice 
 inspired with pathetic regrets ; yet they could do nothing to 
 repair an error inherent in the absolute and egoistic temper of 
 every Monotheistic creed, one from which the illustrious 
 Mahomet could not free his admirable system of religion. 
 During the anarchy of modern times we have recovered, it is 
 true, the sense of human Continuity as regards Antiquity ; but 
 it has been shattered afresh as regards the Middle Age. Men 
 revile this great epoch with an ingratitude as senseless as that 
 which the Church once poured upon Polytheism. Positivism at 
 length comes forward to redress the errors of both at once ; it 
 raises the spirit of Continuity to its true intellectual and moral 
 level, giving it every development that its nature can demand, 
 extending it even to the Future, and treating it as higher than 
 the Solidarity of the living. 
 
 The Religion of Humanity transforms once for all the fan- 
 tastic and gross idea of Objective Immortality, which had a 
 value for a time, though that value is now exhausted, into the 
 grand and solid truth of Subjective Immortality awaiting every 
 worthy human spirit. Just as the original fiction was in its 
 .essence anti-social, when its defects were not corrected by the 
 wisdom of the Priesthood, so jthe new idea of Immortality will 
 have power to call out and foster our social instincts, which 
 root themselves around the Past even more strongly than 
 around the Present. 
 
 I asserted in the first chapter (p. 55), and I shall prove as a 
 principle in the fourth volume, that the Living are always, and 
 ever more and more, in essentials governed by the Dead. The 
 irresistible dominion of Subjective over visible Humanity forms
 
 Chap. VI.] THEOEY OF SOCIAL EXISTENCE. 295 
 
 in the social existence of each of us an element wholly incapable 
 of change. This empire was felt and recognised in tlie oldest 
 antiquity, but it naturally increases ever without end. Accord- 
 ingly, the presumption of seeking to escape from it forms the 
 main symptom of that chronic unsoundness of mind which 
 seems to be falling on the West ever more and more since tlie 
 Middle Age. It is this wholesome dominion of the Past which 
 prevents the Insurrection of the Present from getting the head 
 which is threatened. It is ever bringing the movement of Hu- 
 manity into greater harmony ; reducing the sources of discord, 
 and it will soon succeed in making the course of civilisation 
 clearer than is that of some planets. This is the explanation of 
 the fact, that the laws of individual life are a study more complex 
 than the laws of social life. The former is more exposed to the 
 attack of forces transcending any prevision ; and thus I make 
 the study of the individual existence, or Morality, the seventh 
 and the last of the series in the Classification of the Sciences. 
 
 The ascendancy over us which this cooperation of Past Empire of 
 generations possesses, will be better understood when we see rarieTovei 
 how it is multiplied by the extension of the cooperation between ^^^ ^^^"^^ 
 contemporaries in Space. When the Great Being is fully esta- 
 blished throughout the human Planet, each City will be con- 
 stantly subject to the pressure of authority from all preceding 
 generations, and that not from the immediate local predecessors 
 but from the entire human race. 
 
 A striking observation, suggested by the wise Franklin, intermix. 
 shows us how under the merely physical aspect, no single family Families. 
 can ever be treated separately ; and we may extend the observa- 
 tion from the Family to the State. As every one of us has two 
 parents in the first degree, and as each of these had the same, 
 the human populations would be, as we ascend the course of 
 ages, infinitely more numerous if each of us had always had 
 different persons as ancestors. The contrary, as reason and 
 experience show us, is the truth. Thus, if we desire to trace 
 simply the hereditary physical organisation of any individual 
 existence, we shall have at once to extend our inquiries far 
 beyond his particular Family, or even his particular City. 
 This is an excellent illustration of the truth, that the spirit of 
 generalisation is far more soimd as a guide in social studies, than 
 the spirit of specialisation. 
 
 Hence, in Sociology, the true point of view is to regard the
 
 296 SYSTEM OF POSITIVE POLITY. SOCIAL STATICS. 
 
 The Present Objective Solidarity between men as ever of less importance 
 
 ^uborcunare than the Subjective Continuity of ages. The wisdom of the 
 
 place m b.e. rpj^çQgj,^^-gg discerned this truth ; but Positivism finally reduced 
 
 it to system. Continuity, not Solidarity, is the great moving 
 
 force of man's destinies, especially in our modern times. The 
 
 Present is but a vague and fleeting span which fills the 
 
 interval between two immensities of duration, and binds them 
 
 the one to the other. To live only, or even chiefiy, in the 
 
 Present, would be as irrational in philosophy as it is depraved 
 
 in morality, and it must issue in interminable scepticism. In 
 
 my first treatise in 1822 (see vol. iv. App. 1), I showed how we 
 
 ought to qualify the celebrated aphorism of Leibnitz — ' The 
 
 chronological order of epochs is not their philosophical order : 
 
 I instead of saying the Past, the Present, and the Future, we 
 
 ; ought to say, the Past, the Future, and the Present.' In fact, 
 
 the Present, this middle term in mere order of time, can only 
 
 be properly conceived by the aid of the two extremes which it 
 
 I unites and sej)arates ; following thereby a law of logic which I 
 
 have frequently used before. 
 
 Continuity, Sucli, therefore, is the main duty which the Priesthood is 
 
 the chief ' -^ 
 
 sphere of the called on to fulfil in Society. Although necessarily the organ 
 
 Priesthood; ^ , -, . . 
 
 of the largest extent of Solidarity, its exclusive sphere is 
 certainly Continuity with the Past and the Future ; and this 
 no temporal authority will be able long to dispute with it. 
 Objectively, the City is no doubt superior to the Church, no less 
 than to the Family ; for otherwise strange tendencies to 
 mysticism would set in, as I showed at the opening of this 
 chapter. But in subjective existence the inherent superiority 
 of religious society over the political, is as undeniable as it is 
 over the domestic. Now it is the religious existence which 
 must ultimately determine the character of our civilisation. 
 Thus the superior dignity of the Priesthood has its foundation 
 in fixed necessities of our nature, and this every government 
 will more and more respect as these necessities are better 
 understood. 
 But not For these reasons the Spiritual Power will be disposed, even 
 
 apart from -i •, i -i • , t -, ,. „ , 
 
 the External by its own ambitiou, to regard the facts of society in the truly 
 
 World. i.1 I.- ... ^ -^ "^ 
 
 synthetic aspect ; since its own influence on the Public or on 
 the Family directly depends on this. But, though this twofold 
 conception of the consensus in man's life, as due at once to the 
 action of Solidarity and Continuity, must be the principal
 
 Chav. VI.] THEORY OF SOCLAX EXISTENCE. 297 
 
 object of religious education, it must never be conceived or 
 studied by itself apart. For the conception of the social Order 
 of Man ever depends on the universal Order of Nature, in its 
 two sides of Inorganic and Organic. 
 
 From the first birth of society, the Priesthood felt the Every reii- 
 
 . . fe'ion at- 
 
 reality of this dependence of Man on Nature, even m the reign teiuptstoex- 
 of Theological figments and Metaphysical subtleties. The world. 
 chief use of these Gods and Entities, first intellectually and 
 then socially, was to supply the place of real knowledge of this 
 essential Order, impossible as this was, and to present Causes 
 where Laws were not conceived. In fact, the general system 
 of the Polytheistic Theology, as afterwards that of the Mono- 
 theistic Creed, whether Catholic or Musulman, was in the 
 main a provisional representation of the Economy of Nature, 
 the natural foundation for any Economy of Society. If this 
 latter had ever been conceived in the isolated way whicli our 
 metaphysical extravagance would dictate, no religion would 
 ever have obtained any real moral and social power. The 
 instability natural to the human Order, the result of its ex- 
 treme complexity of structure, everywhere awakens a general 
 desire to unite it in thought with the more fixed and more in- 
 telligible Order presented by the much simpler external 
 World. Besides, every one feels himself in his own person 
 under the direct yoke of this general Economy of Nature, first 
 in its physical, but still more in its vital influence. Its prin- 
 cipal pressure, however, is an indirect one, by the medium of 
 the Social Order which it influences, and which in turn acts as 
 a providence to temper this yoke to us, when civilisation is in 
 full force. At the same time this is a fresh reason to study 
 more carefully the order of Natiu'e ; in order that we may sub- 
 mit with true good sense to those conditions which cannot be 
 modified, and that we may remedy those which can. 
 
 Our intellect is under a threefold necessity, on logical. Dependence 
 scientific, and lastly technical reasons, to begin with a thorovigh order ou^the 
 study of the Order of Nature, as a preparation for direct study 
 of the Order of Human Life, though the latter must ever be 
 the goal of our ultimate speculation. Positivism has only 
 given formal shape to this normal condition of thought, by 
 showing its relation to the Scale of the Sciences ; and thus is 
 clothing with definite sanction one of the oldest maxims of 
 human wisdom. The Subjective Synthesis of Positivism is 
 
 lower.
 
 298 SYSTEM OF POSITIVE POLITY. SOCIAL STATICS. 
 
 thus based upon a vast system of Objective Analysis, the great 
 end of which may easily be lost in the prolonged education it 
 involves. But the whole of this introductory scheme of science 
 may be in its entirety summed up in a single law, at once 
 objective and subjective: that the nobler Order invariably 
 depends upon the lower Order. This is the most general law 
 of the World and of Man : no other law can ever have this 
 feature of universal applicability. If it be worked out on 
 system, it will give to the entire scientific Education a true 
 unity of thought, which ought to prevent or restrain all scientific 
 wanderings after knowledge without an object. 
 The two The two great laws whereby the Priesthood will explain 
 
 Man and the social existence and its external basis are these : — first, the 
 essential superiority of Continuity over Solidarity, and secondly, 
 the dependence of the higher Order on the lower Order. The 
 entire scheme of Scientific Education may be reduced to a mere 
 development of these two correlative principles, which Positivism 
 has established better than any form of Theology. But to 
 make the religious Unity complete, it is not enough that it 
 embrace the entire domain of Thought, and even that of the 
 Activity. It must rule also in the Affective Existence, the 
 true centre of human nature. 
 Bothharmo- This indispensable condition, without which there can be 
 
 conception uo rcligious uuity, happily offered no difiiculty in the sponta- 
 nity. neous growth of primitive Keligion. Fetishism indeed met the 
 
 want of itself; and the Theological, especially the Polytheistic, 
 systems were naturally even more favom-able to it. On the 
 other hand how to meet this condition is the grand difficulty of 
 the final Eeligion, as we saw in the first chapter of this volume 
 (p. 46). Positivism moving originally from without inwards, 
 required a long preparation before it could raise the General 
 Order of Nature into an object of universal and constant affec- 
 tion, instead of being a mere subject of speculation and action. 
 And before this could be done, it needed that the most complex 
 and noblest of all phenomena, the human, should be brought 
 within the general Reign of Law. But for the immense diffi- 
 culty which this involved. Positivism would long ago have 
 replaced Theology ; for all great minds in turn, from Thaïes 
 and Pythagoras downwards, have shown a settled bias towards 
 positive methods of reasoning. The good sense of the public 
 would have supported this tendency in the superior minds, and
 
 Chap. VI.] THEORY OF SOCIAL EXISTENCE. 299 
 
 would have seen that the study of Laws was more adapted than 
 that of Causes to supply real prevision capable of guiding action. 
 All these difficulties in the way of the final establishment of 
 Positivism have been now settled by the adoption of the doctrine 
 of Humanity. 
 
 This doctrine was explained in the Gfeneral View; it was Forming an 
 then confirmed in the first chapter of this volume ; and leaving and^fc^ùbjeo- 
 to the third volume the history of its development, the fourth ^^^'^ ""**^^" 
 volume will give the direct proof on which it rests. It is 
 however already treated sufficiently to serve as the complete 
 centre of the Positive Synthesis, in its affective as in its specu- 
 lative or active side. It combines the idea of the Order of Man 
 with the Order of the World, by representing the former as the 
 necessary summing up of the latter. By means of this close 
 connection between the two, the Order created by Man acquires 
 the coherence of the natural Order, and inclines us to tenderness 
 for the Natural, as the source of the Human, Order. It thus 
 renews under a better form the Nature worship of Fetishism. 
 This Positive Unity, being at once objective and subjective, 
 meets the moral requirements better than its different Theolo- 
 gical predecessors could do ; for they were all unable to take 
 within their influence the dominant form of activity. Late as 
 its advent has been, yet when it is fully established in its place, 
 human existence will not ask how prolonged was the period 
 required for its evolution. 
 
 W^th this conception of Humanity directly before us, there And this 
 will henceforth be no necessity for the education of the individual win give 
 to repeat the slow process of the education of the race ; although place to so- 
 the intellectual movement is at bottom the same in both. For, 
 with this aid, the study of the External World may be recast 
 from the Human point of view, as in my preceding volume I 
 suggested for the whole of Science, and as I worked it out for 
 Biology. Education thus will from the beginning have its goal 
 marked out for it, and will thus never be wasted in useless 
 academic studies ; for every science will serve only as the step 
 to ascend to the next. Yet I have already remarked, that in 
 the Positive education, the study of the Physical Sciences will 
 always occupy more time than that of the final Science of 
 Society, to which only the last two years of the seven years' 
 course are devoted. But when once the school is quitted, the 
 mind will easily restore the balance between the study of Nature
 
 300 
 
 SYSTEM OF POSITIVE POLITY. SOCIAL STATICS. 
 
 Three As- 
 pects OP 
 Social Ex- 
 istence. 
 I. Moral, 
 pp. 300-308. 
 
 and that of Man, just as forty centuries ago was done by the 
 wisdom of the Theocracies. Sociology, absorbing within itself 
 Biology as its introduction, and Morality as its conclusion, will 
 necessarily overshadow Cosmology as a whole, first in the minds 
 of the Priesthood, and then in the instincts of the Women and 
 the People. The practical duties of Life will require the Tem- 
 poral leaders to develop specially those branches of Cosmology, 
 which are directly concerned with their industrial operations, 
 as I have elsewhere explained (see vol. i. pp. 351, 385, &c.). 
 
 Such, in its entirety, is the substance of the doctrine which 
 the Priesthood will enforce as to Social Existence and the 
 general Order of Nature which governs it. This twofold con- 
 ception, properly worked out and inculcated by the Common 
 Education, supplies the logical ground of the due authority of 
 the Spiritual Power. But this general view must be completed 
 by treating separately Social Existence under its three principal 
 aspects, INIoral, Intellectual, and Material. Without this three- 
 fold complement, our conception of Existence would not ade- 
 quately harmonise with that of Structure. And only thus can 
 we obtain a true estimate of the influence exercised by the 
 Priesthood over the whole of our real life : an influence which 
 is founded uniformly on the intellectual and moral effect of a 
 general Eeligious education. 
 
 The order in which these should be treated is naturally 
 determined by that in which the three human Providences 
 exert their influence. For although the influence of all is always 
 simultaneous, yet the ordinary course of life brings each of 
 them in turn into prominence. During the period of education, 
 we feel but slightly the regular power of the Temporal Autho- 
 rity; because the Family and the City preserve us from the 
 cares which concern Grovernment. Accordingly, our social 
 existence is mainly Moral up to puberty, and is directed by 
 women. It becomes during youth mainly Intellectual, and is 
 directed by the priests. When these two phases of education 
 are completed, those who directed them finally lose their domi- 
 nant influence. They deeply modify real life ; but it is hence- 
 forward under the power of the Material providence. This 
 natural order, in which the action of the three Social Powers is 
 applied to every existence, is the order also in which they stand 
 according to increasing energy and decreasing dignity. I omit 
 here any consideration of the temporal conditions needed for
 
 glODS. 
 
 Chap. VI.] THEOKY OF SOCIAL EXISTENCE. 301 
 
 the free play of the duties, whether of Women or of the Priest- 
 hood. These conditions I shall consider in treating the general 
 duties of the material Providence, which principally consist in 
 duly distributing the common means of support that it has in 
 reserve. I only suppose a condition in the temporal sphere, 
 most favourable to the proper fulfilment of the Affective and 
 Speculative functions in society. 
 
 All human education is called upon to teach every man The Positive 
 
 ^ •' view or ifc 
 
 To Live for others, in such a manner that he may hereafter coincides 
 
 ' •' with that of 
 
 Live in others. This according to the Positive Eeligion is the oi^erreu- 
 constant end, as it is the necessary result, of the sum of our 
 existence ; and it is but the direct adoption of the indirect 
 precepts left us by the Eeligions of the past. Under the early 
 Theocracies, and then under Military Polytheism, every citizen 
 was always educated with a view to take his part in the society 
 in which he was born ; and its grateful remembrance of his 
 career was ever the highest recompense in death. Down to 
 the INIiddle Age, the egoistic nature of the belief in Objective 
 Eternity was wisely checked by giving force to the Subjective 
 Immortality which the citizen received from the City ; and this 
 held good even under the Jewish Monotheism. Positivism 
 therefore does nothing but reconstruct on system that which 
 Theology had always spontaneously taught in its earlier forms. 
 The final form of Theology, Catholicism, abandoned this appeal 
 to Patriotism ; but the real service of Catholicism was the 
 admirable though premature attempt to institute the separation 
 of the Temporal and Spiritual Powers. The reality peculiar to 
 Positivism enables it for the first time to make the law of 
 Happiness coincide with the law of Duty ; for it teaches as a 
 sacred truth the independent existence of man's sympathetic 
 instincts, the sources at once of his Duty and of his Happiness. 
 But the conception of the Order of Humanity is no new dis- 
 covery of the final Eeligion, any more than is that of the Order 
 of Nature. What Positivism has to offer towards a better 
 knowledge of both, is only a theory more real, more complete, 
 and more systematic than any offered by older religions. But 
 a conception of both kinds of Order, the human as well as the 
 physical, in forms less direct and less pure, was always the 
 essential basis of Eeligions Doctrine during all the various 
 phases of early civilisation. For each side of Social Existence, 
 as we showed just now for Social Existence as a whole, the
 
 302 
 
 SYSTEM OF POSITIVE TOLITY. SOCIAL STATICS. 
 
 Moral Exist- 
 ence always 
 commence 5 
 in the 
 Family, 
 
 Under tUo 
 influence of 
 Womeru 
 
 picture we frame for the adult stage of Humanity will apply to 
 tlie undeveloped age, though it be in that obscured by tempo- 
 rary fictions, such as any strong mind will now easily discard. 
 
 Looked at in tliis light, Social Existence is at first moral ; 
 and of necessity it begins in the Family, under the teaching of 
 t]ie Mother, the source of all education. This spontaneous 
 training with which life opens will always be in admirable 
 harmony with the requirements of any real organisation of 
 human life ; for this will be based, and will be ever more and 
 more based, upon the principle, that tlie Heart must hold the 
 first place. Within the Home, we learn to love, and soon to 
 understand, the Order that man creates, before we love or 
 understand the Order that we find in the World. The Home 
 calls out our affections first for our parents, who represent 
 Continuity, and then for our brethren, who represent Solidarity. 
 By all these ways, the Family trains us by easy steps to a sense 
 of the Subjective Synthesis from the common centre of Man ; 
 and it lessens the dangers we may meet in the Objective 
 Instruction in the Sciences, on which the Subjective Synthesis 
 must ultimately be based. And thus, by a long cultivation of 
 the various domestic affections, we found Ecligion on Love 
 before it is crowned by Faith. 
 
 This admirable discipline of tlie Home, which nothing can 
 replace, and which the entire course of oiu- existence will con- 
 tinually deepen, forms the main function in society of tlie 
 Affective Sex. But to perform it, Woman must be absolutely 
 free from the necessity of labour without the family, and must 
 be free to devote herself to her Providence within it. She 
 must at the same time surrender all claim to temporal autho- 
 rity, even to authority within the house, and must content 
 herself with that form of influence which comes from her moral 
 superiority. These two conditions of Woman's life were from 
 the first sought by instinct, though the theoretic reason for them 
 is late in asserting its ground. Our social arrangements always 
 steadily conformed to them, at least in the classes of easy cir- 
 cumstances ; and no others are yet organised on any system 
 at all. 
 
 This Moral Existence within the Family is principally 
 defective in that it limits our sympathies to too narrow a 
 sphere. But this narrow sphere is at the commencement 
 indispensable to their free growth ; and sympathies would be
 
 Chap. YL] THEORY OF 80CIAL EXISTENCE. 303 
 
 nothing but vague and empty sentiment if the oLject of them 
 were at first too remote. Howevei-, this essential fouiKhition 
 once laid, moral existence acquires new jsroportious, when the 
 influence of the City brings the various families into common 
 relations, and the Priests put a ban upon the incestuous 
 unions, which in early ages were customary. Only on reaching 
 this stage does Domestic life become the natural basis of Civil 
 life. 
 
 There was on intellectual grounds even earlier evidence of Essentially 
 the close relations between Domestic and Civil life iu the tutioii. 
 fundamental institution of Language. Though having its 
 origin in the Family, Language only acquires any complete 
 development, even in the type of it which we know among the 
 smaller tribes, by the medium of a society, wider and less close 
 than the Family. Where this exists, the mother's teaching- 
 awakens in her child the idea of the City almost as early as 
 affection for the Family. But this gradual training of ideas 
 would be inadequate to produce any jDrofound connection be- 
 tween the Domestic and the Civic form of Moral Existence, 
 were it not that our instincts of sympathy have a native power of 
 self-expansion. They give rise at length to that potent yearn- 
 ing for a mate, which urges the heart of man to find satisfaction 
 beyond the limits of the primitive domestic circle. But we 
 must remember that this great step in progress. Marriage out- 
 side the pale of the family, a thing we nowadays regard as 
 simply spontaneous, is in truth the first grand blessing which 
 we owe to human wisdom ; for the difficult transformation of 
 life it implies could never have been accomplished but for the 
 untiring interference of society. When we observe how inces- 
 tuous marriages have received legal sanction, now that the 
 anarchy of modern times has broken down the ancient religious 
 discipline, we may learn how completely the great institution 
 of regular Marriage is an artificial creation of human society. 
 How to guarantee it, and how to perfect it as a practice, will 
 soon engage the active care of the new Priesthood. 
 
 This critical stage once passed, floral Existence tends Family. 
 towards its true unity, which is not Domestic but Civic. The 
 noble institution of Marriage places the Family under the in- 
 fluence of the City ; just as in every individual life it general- 
 ises the affections, by giving a new weight to domestic ties, the 
 result not of nature but of choice. Domestic life only through
 
 304 SYSTEX OF POSITIVE POLITY. SOCIAL STATICS. 
 
 Marriage begins to display its main function, which is to free 
 us from the early state of Personality, and then by degrees to 
 raise us to the full sense of Sociability ; yet never so as to stop 
 short at collective egoism. It is true that this spirit long- 
 seemed in danger of stopping at this point of national selfish- 
 ness, whilst Military Activity held its inevitable supremacy ; 
 yet, nevertheless, we may see in the most ancient poems, in the 
 midst of their pictures of slaughter, clear traces of aspiration 
 towards a life of Universal Benevolence. 
 Patriotism At the same time, Patriotism in its true sense, and even if 
 
 form oP'"'' limited to simple Civism, will ever be the most usual type of 
 _^ciai Feel- ^^^ ^^^^^ social feeling. For if, on the one hand, our instincts 
 of sympathy have a native tendency to multiply their relations, 
 our affections require for their full energy that the objects of 
 them be constantly brought into presence with us. Were there 
 not active and daily fellowship in common labours, and this is 
 possible only in the City, there could be no expansion of 
 universal Love ; for a close identity of Belief would not be 
 sufficient to form it. The union between Citizens will always 
 represent the most extensive group of those affections which 
 appeal equally to every part of our existence. Material, Intel- 
 lectual and Moral. 
 But the Aspirations of the vaguest kind lead the modem admirers 
 
 toitsnomni 0^ Patriotism to look with contempt upon the narrow limits of 
 nmits of the ijjg ancient City. But the regeneration of life at which Posi- 
 tivism aims, will soon reestablish the normal limit of extension 
 of which this feeling of Patriotism is capable in practice. We 
 shall restore the spirit of ancient manners by bringing into full 
 harmony the different kinds of Civism under common subor- 
 dination to the G-reat Being. The Middle Age gave us an 
 admirable foretaste of this harmony, even whilst the Military 
 life was still in the ascendant, by means of the fellowship which 
 united nations in their acceptance of a common Faith. A 
 permanent and complete union, however, between peoples can 
 never be secured but by a general devotion to Industrial activity, 
 which will bring about in all countries a sense of willing co- 
 operation with eacli other. Industrial competition too often 
 leads to bitter rivalries ; but the Priesthood will succeed in 
 transforming these into a useful spirit of emulation. Under 
 this system, the bond between citizens, like the love within the 
 home, will foster of itself a true affection for society, without
 
 Chap. VI.] THEORY OF SOCIAL EXISTENCE. 305 
 
 trenching on the Eeligious sense of harmony, for which these • 
 sentiments will form the final moral training. "Were the spirit 
 of Patriotism trained to aspire after grand nationalities, it 
 would induce the coarser minds to attempt schemes of oppres- 
 sion, that they might everywhere realise a form of State cen- 
 tralisation and political bureaucracy far beyond the degree 
 natural to free civic union. The principle, however, of separa- 
 tion between Government and Priesthood will naturally prevent 
 these sources of disturbance, whenever the Positive Eeligion has 
 obtained sufficient influence. 
 
 When thus restored to its proper place of first importance, Rome shews 
 the Civic sentiment will tend to act most happily upon the Patriotism 
 Domestic affections ; it will strengthen, purify, and enlarge the Family. 
 them. How this may be brought about, was fully shown by the 
 genius of Eome for social progress. With her, Civism in its 
 noblest sense served only to add fresh dignity to the principal 
 duties of the Family ; whilst the opinion of Grreece condemned 
 the virtues of the Home as incompatible with those of the 
 Citizen. 
 
 To place our Public above our Private life is as useful to PubUciifc 
 
 ennobles 
 
 the one as to the other ; lor thus only can we arrive at our true Private ufe. 
 state of Unity. Our Domestic affections become at once 
 stronger and nobler, when we feel that they inspire us with 
 fresh energy for our Civic duties. This is the only manner in 
 which the Providence of Women can take regular part in poli- 
 tical life. A more direct participation in affairs would soon 
 taint the moral superiority of the loving sex ; for this moral 
 superiority requires for its growth the sanctity of the Home, 
 where alone there cannot enter the temptations of ambition or 
 the engrossing cares of interest. Yet Mother, Wife, and 
 Daughter gain fresh self-respect in their own eyes, and new 
 dignity in ours, when they are felt to be the fountain where 
 true citizens have drunk in the inspiration of an honest 
 Patriotism. Such is the profound connection of our different 
 sympathies, that women will soon perceive, how Civic enthu- 
 siasm is far from troubling the Domestic affections ; but, on the 
 contrary, when well directed will give them consistency and 
 elevation. For, each citizen feels towards this Moral Providence 
 an instinct of lively gratitude which is soon augmented by 
 consciousness that the same spirit animates his fellow-citizens. 
 Private life becomes everywhere the necessary school ot Public 
 
 VOL. II. X
 
 306 SYSTEM OF POSITIVE POLITY. SOCIAL STATICS. 
 
 life, and naturally shares in the honour which is due to Public 
 virtue. 
 
 Not only ought every true citizen to aspire to live again in 
 others, but he should also aspire to procure a like immortality 
 for the women to wliom his moral character is so much in- 
 debted. Very exceptional cases apart, women have no other 
 way of obtaining a Subjective Future life, outside the domestic 
 circle. Yet this indirect immortality through others is a suffi- 
 cient compensation to them, when sounder views of human 
 nature have established the empire of the Heart over the whole 
 of our existence. When we come to treat more particularly of 
 the final worship, we shall show how the honour of the indi- 
 vidual ought to be crowned by the just gratitude of the public 
 towards all those whose influence has conspired to make him 
 worthy of this reward. My own story, I hope, will afford an in- 
 stance more marked even than the union of the name of Beatrice 
 with that of Dante in the memory of the West. For as the 
 great Religious System I have founded grows and increases, the 
 hearts and the intelligence of my followers will tell them, what 
 I express in the Dedication, how large and how profound a 
 share in it is borne by my sainted Clotilda. 
 Py this re- Instances like this are far from being exceptions ; they point 
 
 women ^q the definite standard of regenerate Humanity, when a real 
 
 share la ss j ^ 
 
 public life, ^ud Complete doctrine of life will confirm the judgments of the 
 Priesthood, and this community of life will be familiar to all. 
 But for the blind Metaphysical spirit which sees no close unity 
 in the various functions of the Brain, there would be nothing 
 strange that the mother, the wife, or the daughter of one emi- 
 nent in action or in speculation should be publicly honoured 
 as his colleagues. The Middle Age, in its own artless way, 
 recognised this undoubted duty ; but the Positive Religion will 
 give it a large development, by making generally known tlie 
 true theory of human nature. It will be felt universally that 
 if the direction in the world of Affection belonging to the loving 
 sex is confined to the Domestic Existence, it is nevertheless 
 Woman who disposes of the Moral Providence as a whole, even 
 on the side of our widest social relations. 
 
 This sacred influence within the Home, whilst never de- 
 parting from that sphere where only it is really strong, inspires 
 in truth our whole civic existence, bringing out the moral dis- 
 position best fitted to each duty, whether in action or in specu-
 
 Chap. VI.] THEORY OF SOCIAL EXISTENCE. 307 
 
 lation. Properly extended, it becomes the chief base of the 
 only real solution of the great problem of Humanity, the constant 
 supremacy of Altruism over Egoism. Not only does it turn 
 each separate life on all its sides towards daily service of 
 Humanity ; but it gives a charm to the smallest details by 
 throwing over them a moral purpose, without which many 
 social functions would be too repugnant to perform. We are 
 even in this way inclined towards a spirit of submission, partly 
 arising from nature, and partly from training, which we need to 
 regulate our conduct in life, and which assists in stimulating 
 our better instincts by curbing our personal desires. When 
 this moral education has been recognised as the source of true 
 happiness, public as well as private, it will be seen how right 
 Positive Eeligion has been to adopt a universal tendency of 
 mankind, by seeing in the affectionate sex the leading human 
 Providence. In accordance with the instincts of Chivalry, 
 Woman ought to possess for ever the privilege of supreme 
 Grace, which the godhead of old kept strictly to himself, in the 
 midst of all concessions to his representatives on earth. 
 
 For the perfecting of the sex itself. Women need no other 
 public care or protection, except that all scrupulously respect 
 the conditions of their proper part. Theirs is the only function 
 in society which, in its own limits, is not exposed to any special 
 degeneration. Nothing tends more to bring out our good 
 feelings than their habitual exercise in a right spirit ; and it 
 will therefore be enough if we can secure to women the inde- 
 pendence and the concentration needed for their part. In the 
 bosom of the Family they form instinctively a true Spiritual 
 Power, the earliest regular source of any modifying influence, 
 the precious private allies of the universal Priesthood. In 
 accordance with the principle of the superiority of the Heart, 
 Women in the normal system will have the superintendence of 
 the entire education, and even the exclusive direction of that 
 part of it which takes place within the home, leaving the 
 Priesthood only its ultimate systématisation. There are intel- 
 lectual reasons for this distribution of parts, in that the liighest 
 of all natural laws, those relating to our moral existence, will 
 always need woman's training. Not that Woman will ever be 
 able to give to this instinctive education that systematic 
 arrangement which belongs to the Priest. But he will learn 
 
 X 2
 
 308 
 
 SYSTEM OF POSITIVE POLITY. SOCIAL STATICS. 
 
 II. Intel- 
 lectual 
 Existence, 
 pp. 308-318. 
 
 Its general 
 purpo e. 
 
 Its limits. 
 
 from the affectionate sex those special truths which need a 
 purity and a delicacy beyond the scope of the male intellect. 
 
 We have now completed our review of Moral Existence ; 
 and are naturally brought to consider Intellectual Existence, 
 which must ever be regarded as dependent upon the Moral. 
 Whether we study it in its special organs or in its general 
 development, we may here limit our view of it to the Greneral 
 System of Education. 
 
 The object of this Education, the indispensable complement 
 of the training of the Home, is to direct us towards a general 
 knowledge of the Order of Man, and of the Order of Nature 
 governing that Order, with a view to discipline us to submit to 
 both these Destinies over our lives, whilst actively seeking to 
 modify them. But this object of Education would be disturbed 
 by the dispersive character belonging to all abstract efforts of 
 our feeble intellects, if we had not been previously disposed 
 ever to place the end above the means. This is the reason why 
 the Providence of the Priesthood should not be exercised over 
 us until we have experienced the Providence of Women. This 
 prolonged influence predisposed us to place the Heart above 
 the Head. Of the different exercises of the mind, it taught us 
 to prefer artistic training, as more closely allied to the impulses 
 of the affection, scientific culture being limited to what was 
 strictly needed for wise activity. Lastly, as I have just showed, 
 it introduces us to Moral laws earlier than to Physical laws, 
 though both in a practical not a scientific way ; and thereby it 
 exhibits the study of the Human Order as the principal object 
 of every system of Truth. 
 
 For all these reasons, a domestic preparation of this kind, in 
 complete accord as it is with the general centre of human civi- 
 lisation, can alone preserve the education of the individual from 
 the inherent evils to which the intellectual part of Education 
 is so prone. The home introduction is the more proper, inas- 
 much as the dogmatic part of Education should proceed, as it 
 did in the history of the race, from the World to Man. 
 Education is thus ever in danger of giving too large a part to 
 the introduction. Cosmology, at the expense of Sociology, its 
 end ; for the higher importance of this latter must be previously 
 engrained into the mind by the force of habit, which cannot 
 be secured by any philosophic exordium. Nor need we fear 
 that the study of the Order of Nature will be cramped by that
 
 Chap. VI.] THEORY OF SOCIAL EXISTENCE. 309 
 
 precept of General Philosophy which confines it to the limits 
 of what is needed for the right conception of the Order of Man. 
 For the first volume has shown us sufficiently how much the 
 principal problems of Science gain by this essential limitation 
 of its field. Without this no philosophic unity is possible, for 
 Science is exhausted in academic specialism. We have also 
 seen how fully this limit includes in Science all the ideas re- 
 quired for Man's active intervention in Nature, apart from the 
 working out of special subjects, the place of which is in tech- 
 nical education. 
 
 Thus defined, the speculative domain of the Priesthood is intellectual 
 essentially confined to the intellectual Laws, which in all ages proper 
 have been theirs by special privilege. As to the moral and the Priest- 
 physical laws, the business of the Priesthood is really but one 
 of systématisation ; for the materials of both are furnished by 
 that spontaneous education, in the first case given by Women, 
 in the second case given by temporal leaders. In both de- 
 partments the true speculative genius would gain by attending 
 to this practical education, far more than modern savants 
 suppose in their blind pride. Our best knowledge of moral 
 and physical truth comes really from this source ; and under , 
 a general system of Education it will be brought into closer 
 relations with theory. The first chapter of this volume proved 
 sufficiently (pp. 22-41) that neither moral laws nor physical laws 
 alone admit of any separate systématisation, and that both sets 
 of laws can only be cooj'dinated by means of intellectual laws, 
 holding the middle place between them. It is thus that we 
 get the exclusive fitness of the Priesthood to establish any 
 systématisation. In truth, although intellectual laws are im- 
 printed upon all our studies, whether moral or physical, they 
 are not easily seized by minds occupied witli practice, and ap- 
 plying knowledge without a due sense of the value of its co- 
 ordination. On the contrary, the class whose task it is to 
 systematise our existence is bound to fix its principal attention 
 on the laws special to the understanding ; for the hold that 
 these laws acquire over the thinking faculty necessarily deter- 
 mines the mode of every sort of Synthesis. 
 
 This great theoretic mission of expounding the Laws of 
 Thought was always recognised by the Priesthood of the 
 Theocracies, although it could only be duly realised by a 
 Sociocratic Priesthood ; for it required an indispensable basis.
 
 310 SYSTEM OF POSITIVE POLITY. SOCIAL STATICS. 
 
 such as could only be secured by a long scientific evolution. 
 But it enters into the very foundation of any true system ot 
 General Education, since there can be no systematic teaching 
 without a knowledge of the laws of mind. Eeciprocally, to 
 make our study of mental science part of our general training, 
 is better than to treat it as itself forming an abstract science. 
 For it obliges us, under pain of practical failure, always to 
 conceive our intellectual growth in its strict relations with the 
 whole of man's existence, individual and collective. The utter 
 emptiness of all attempts to constitute Psychology in metaphy- 
 sical isolation as a substantive Science was seen in a practical way 
 by the ancient Priesthoods, both Theocratic and Catholic. To 
 direct minds to any purpose, they saw that it needed ideas more 
 real and more complete than those which satisfied mere talkers. 
 Boquireiong A foundation for this study of Laws of Thought was laid in 
 study. my early philosophical pieces (see vol. iv. App.), where I esta- 
 
 blished the two connected laws which regulate human Evolution, 
 whether for society or for the individual. But, even witli this 
 general foundation, the Positive Priesthood will need a long 
 and difficult training in the history of the Progress of the 
 human Mind. The organisation and development of universal 
 Education will supply them at once with an unquestionable pro- 
 gramme of study, and with a guide which cannot be misled. 
 They depend With this end clearly in view, all will feel how completely 
 teniaiaud our Intellectual existence depends, like the Aâ"ections and the 
 
 the Internal ... ., ■,.■,..■, , , r- i i i • 
 
 Older which Activity With which it is bound up, on the twofold destiny 
 
 ffOTcru our 
 
 lives. imposed on it, first by the Order of the World without, and 
 
 secondly by the Order of Man within. Its dependence on 
 
 these two Orders is indeed greater than that of the other sides 
 
 of our nature, for the business of the Intelligence is to combine 
 
 the two Orders in one. 
 
 Tiie Brain ^^. Since the object of every Theory is to represent the Ex- 
 must become\ 1-1 
 an accurate ) tcmal With accuracy, our success in speculation depends on our 
 
 mirrorofthe^ i • • . . 
 
 World. /fashioning our Subjective Conceptions into correspondence with 
 our Objective Impressions. Although the intellect for a long- 
 period rejects this discipline as incompatible with its earliest 
 efforts at philosophy, yet it is the only mode in which definitive 
 results can be secured. Besides this, our original independence 
 of thought is naturally restricted by the reaction of our practical 
 necessities over our theoretic ideas ; and these being strictly 
 subjective are forced to yield to the influence of hard fact.
 
 Chap. VI.] THEOEY OF SOCIAL EXISTENCE. 311 
 
 Perfect harmony, however, between Contemplation and Action 
 can only be obtained in the completely Positive state. We 
 then directly perceive that the most difficult and most impor- 
 tant effort of our intellectual existence is the forming of the 
 human Brain into an exact mirror of the Order of Nature. 
 This is the sole mode in which Intelligence can become the 
 direct source of our complete unity ; binding the life of Affection 
 and the life of Action in one common aim. 
 
 This transfiguration of Nature in Mind becomes possible by Law that 
 
 ° i- -J inipressicns 
 
 virtue of the necessary part played by the Order of Nature in arc more 
 
 •^ ■■• i. J J potent than 
 
 our own Mental activity ; for Nature ever supplies Mind with i*ieas. 
 m aterials . Besides thus supplying Mind with its first food, 
 Nature acts on it also as a stimulant, and indeed as a regulator, 
 as it does in all the other vital functions, vegetative or animal. 
 These three influences are closely associated, and all spring 
 from a single cerebral law ; which, though the facts it explains 
 had been noted, has never been put till now into systematic 
 form. It is this : that Objective Impressions have naturally 
 a force superior to Subjective Eesults. Our outward sensations 
 outweigh our inward forming Ideas. 
 /■ If our images formed within the Mind could become as otherwi-e, 
 
 ' -tTT 1 1 T them.nd 
 
 f intense as our sensations of the World without, our mental conid not 
 ' 1 1 p T •!• 1 ^'^^ cone- 
 
 condition would never admit of stability, and, consequently, rentiy. 
 
 our practical existence would become incoherent, or rather 
 incapable of control. In the first place, our conceptions of the 
 World without would be utterly disturbed by the force with 
 \ which ideas within would throng in beside them. But, further, 
 \ the disturbance would be increased by the presence of a mul- 
 titude of independent images at once, so equal in strength as 
 to neutralise any mutual arrangement. It is only the ascend- 
 ancy of the External Spectacle we observe over all our ideas 
 / whatever, that can give any order to our thoughts ; for they 
 I thus find themselves subject to the weiglit of an unchangeable 
 Power outside. When, under excitement in the brain, our 
 mental recollections become more intense than our sensations 
 of the facts, our reason is passing into a morbid state. How- 
 ever, when this morbid condition is confined to exaltation only 
 of the observing apparatus, our reflecting apparatus is able to 
 restore the balance. WTien, on the contrary, our reflecting 
 processes overpower our sensations in energy, we reach the 
 distinctive markofactual insanity.
 
 312 SYSTEM OF POSITIVE POLITY. SOCIAL STATICS. 
 
 The human 
 Mind is 
 tl-ereiore 
 subject to 
 the World ; 
 
 { 
 
 And mental 
 arc subordi- 
 nate to gene- 
 ral laws. 
 
 Mind is de- 
 pendent on 
 Environ- 
 HQent ; 
 
 Thus, the necessary basis of mental harmony, and so of our 
 whole cerebral economy, is found in this truth : that the Mind 
 within be ever subordinate to the World without. Although 
 this influence directly concerns only Observation, it affects in- 
 directly Meditation by reason of their natural connection ; 
 especially when thought acts under conditions sufficiently fixed, 
 and with the help of signs. The uniform presence before us 
 of a Power Without cooperates in our mental development, 
 however little we perceive it ; firstly, by recalling the Mind to 
 its right purpose, through relations with reality more or less 
 direct ; secondly, by restraining its subjective aberrations under 
 the superior weight of the objective world. And so, sound 
 Philosophy, completing and systematising the primary maxim 
 of Aristotle, represents Man as subject to the World, not only 
 as respects the body but also as respects the Mind. 
 
 Each class of phenomena has doubtless its own laws not 
 derived from the rest of the economy of Nature. But they are 
 always subordinate to the laws of all the less complex and more 
 general phenomena. If the intelligence were freed from this 
 external influence, its aberrations would not be free from all 
 limit. In the first place, it would be still under the force of 
 the affective instincts, and consequently, of the reaction over 
 them of the organs of vegetative life. Hence, to observe 
 directly the laws of the understanding, we must get rid of this 
 internal regulation. We shall, therefore, only get indirect ways 
 of observing these laws, by means of their constant association 
 with our chief ideas ; and the reaction upon these of the affec- 
 tions is very variable, and disappears at once in the progress of 
 the race collectively. 
 
 But this essential basis for our study of the Laws of Mind 
 leaves in full force, and even brings out more clearly, the 
 second invariable element of the great dualism, the External 
 stimulus of Mind. The relative shares of the two are not fixed. 
 Two observations, the converse of each other, serve to prove to 
 us day by day the general dependence of the Understanding 
 on the Order of Nature. Under very unfavourable surrounding- 
 conditions, the mind is incapable of any regular work. Again, 
 the vagueness and incoherence of our ideas when we shut our 
 eyes, without sleeping, is an evidence of this dependence of 
 Mind on Fact ; although the objects we see are not those upon 
 which the mind directly dwells. It is therefore impossible to
 
 Chap. VI.] THEOEY OF SOCIAL EXISTENCE. 313 
 
 dispute the natural tendency of our Intelligence to yield itself 
 up to the Spectacle of the World without, so as ultimately to 
 reproduce it to us in a systematic way. Still, this natural dis- 
 position is very late in becoming habitual, either in conse- 
 quence of the difficulties of adequately explaining the External 
 Order, or by reason of the vagaries of the Mind, springing 
 from inexperience and maintained by our personal instincts. 
 It is no exaggeration to say, that this harmony between the 
 World and Mind, the chief product of our long civilisation, 
 is hardly yet established even in the better understandings ; 
 and even then it is too often overthrown by the least burst of 
 passion. 
 
 As to the other constitutional influence to which the in- And further, 
 tellect is subjected, that of the vital organs, it is no less indis- influences, 
 putable henceforth in spite of the foolish assumptions of Meta- 
 physicians to the contrary. Since Cabanis and Gall wrote, 
 there is little need to prove that Thought is not an isolated 
 function of our nature, having no part in the general consensus 
 of vital phenomena. But the subordination of Thought to 
 social influences is not so well accepted as its connection with 
 organic conditions. Nevertheless, the former is just as certain 
 as the power over Thought of the World without, when we 
 regard it from the point of view needed for systematic estimate. 
 That is to say, the laws of thought can only be understood by 
 the aid of Sociology, as certainly as they are connected with 
 the laws of Biology. And all of them are governed by the more 
 general laws of Cosmology. 
 
 The entire bearing of this work relieves me from the need AsweUas 
 
 ..,.■, f, 1 . . i-i 1 Social. 
 
 01 any explanation in detail oi this connection, which was also 
 fully treated in my Philosophical work. The direct proof of it 
 may be found in the acknowledged influence which Language 
 exerts over all other intellectual operations. For no one can 
 doubt how much Language depends on the development of society, 
 whether we regard it in the present or in the past ; nor can we 
 assign language to any individual origin, as metaphysicians 
 crudely pretend. Viewed more directly, the same is true of 
 all other intellectual functions. It is plain that the growth of 
 any single mind is subject to the place and time of its develop- 
 ment. The progress of science would admit of no consistency 
 unless society thus acted upon intellect ; and the same is true 
 of the Fine Arts, which, less distinctly than Science, reflect
 
 314 SYSTEM OF POSITIVE POLITY. SOCIAL STATICS. 
 
 All mental 
 action de- 
 pends on 
 social sup- 
 port. 
 
 Intellectual 
 depends on 
 moral exiit- 
 ence. 
 
 the changing points of view of the society in which they 
 spring. 
 
 For Observation as for Eeflection, each mind constantly 
 depends on others to furnish it with materials or to verify its 
 results. In the morbid effect which the insane exert over the 
 physicians devoting themselves to their care, we may see how 
 the mind is shaken by earnestness of conviction, even when we 
 know it to be mistaken. The boldest innovator rarely has full 
 belief in his own discoveries, until they have won some amount 
 of willing acceptance. And he cannot forego the sanction this 
 gives him unless he feels a similar support in the general pro- 
 gress of humanity. In a word, the Order of individual life 
 depends on the Order of Society as much in its details as in its 
 entirety. But in these details, the superior influence of the 
 Past as ae-ainst that of the Present is more than ever con- 
 spicuous. Thus in the philosophic history of the sciences we 
 may map out the field of discovery proper to each phase of pro- 
 gress, more precisely tlian specialists imagine. Accordingly, 
 the intellectual empire exerted over the individual by the race 
 is admitted now by all but Metaphysicians ; and the ontological 
 character of their speculations forbids at once any conclusive 
 verification or any real progress. However, the very condition 
 of their own minds exhibits the invariable trutli of this law of 
 intellectual filiation ; since their discussions of to-day are 
 obviously begotten by the controversies of Greek Sophists and 
 Mediœval Schoolmen, which, if they were just as inane, had at 
 least a better excuse. 
 
 This is a striking example of the general principle in ques- 
 tion, and it explains the anomaly we see around, us of so many 
 minds shamefully ignorant of the main intellectual movement. 
 We have here a new proof of the dependence of intellectual 
 progress on the general scheme of human Order. For the 
 main cause of this speculative anarchy is a want of a sound 
 morality ; and this the Priesthoods of old in their instinctive 
 good sense used to perceive, both in the Theocratic, and still 
 more under the Catholic system. Although the Sophists of our 
 day have little ability except in turning language to bad 
 account, they are quite capable of understanding the complete 
 exposure now given to their empty speculations, and the grow- 
 ing need for scientific training, which until the last century no 
 one denied. Their obstinacy in their own opinions can only
 
 Chap. VI.] THEOEY OF SOCIAL EXISTENCE. 315 
 
 be set down to a morbid egoism, causing them to repudiate the 
 Positive, at least as much as the Theological discipline, and to 
 cling to opinions which foster indolence and mediocrity, no less 
 than pride and intrigue. We have in this a new proof of the 
 uniform dependence of intellectual existence on moral ex- 
 istence. 
 
 The general result of this inquiry is, therefore, that the Theintei- 
 
 J= I J •> •> lect then has 
 
 good or bad employment of our understanding depends mainly to choose for 
 on the prompting of the affections. If it reject all guidance Personality, 
 from without, this is due to the secret influence of the selfish wiity. 
 instincts. As shown so often from the opening of this work, 
 the intellect has a choice only of two masters : Personality, or 
 I Sociability. When it imagines itself free, it is only under the 
 ' power of the less noble though the stronger of these two ; which 
 thus makes the Mind blind to the true ascendancy of the World 
 Without, and turns its energies to the World of Self. The ab- 
 solute and selfish character of the Provisional Synthesis taught 
 the Intellect to place itself at the service of Force, which it hoped 
 to control, though it rarely succeeded. Some fine natures, 
 meeting with fit training, refused to fall victims to this vulgar 
 ambition. And the scattered instances of such devotion to the 
 service of the Heart left their traces deep, and foreshadowed 
 unconsciously the final scheme of human intelligence. 
 
 The willing submission of the Intellect to Sociability is J^^^^P^^jfj^ 
 thus of necessity its normal state. It is only thus that Intellect a willing 
 
 J -J service of 
 
 can obtain its complete development, or even its due authority. *^g®^^?°°^j;''^ 
 For it becomes thus the organiser of our true unity, collective 
 or individual. This unity, it is true, the Intellect bases on a 
 twofold External Order ; but it has by itself to discover the 
 Objective laws on which both rest. Whilst systematising the 
 Physical laws. Intellect recognises its relation to the Activity 
 which discovers them, and which calls upon the Understanding 
 to give them better application. When Intellect, again, comes 
 to systematise the Moral laws, it is led to see how large a part 
 it has in Man's principal progress. When it studies the con- 
 stitution of the Mind itself, it perceives how much it gains in 
 steadiness by having an external Power without, and how much 
 it gains in force by the prompting of the feelings within. It 
 then perceives that its own perfection depends mainly upon its 
 wisely submitting to this twofold necessary yoke, which it 
 bears with an increasing sense of gratitude. Under all these
 
 316 SYSTEM OF POSITIVE POLITY. SOCIAL STATICS. 
 
 aspects the normal condition of our Understanding is not yet 
 sufficiently realised, even by the higher minds. But we are 
 now in a position to show what that condition is to be, and we 
 have explained the reason that its appearance has been so 
 fatally delayed. 
 
 We may learn from this brief inquiry how the Intellectual 
 
 The know- 
 
 laws^ofMind laws, which complete and coordinate the Moral and Physical 
 
 reduces edu^ ■*■ 
 
 cation to 
 
 system, 
 
 And checks 
 intellectual 
 pride. 
 
 laws, lead to the systematising of human Education, the great 
 function of the Universal Priesthood. When concentrated upon 
 this design, all our sound conceptions find a continual suste- 
 nance, even more than is needed for our moderate capacities, and 
 the best preservative against the evils to which they are liable. 
 The same discipline is extended, as may be needed, to the 
 teachers and the experts, who are thus both alike fitted for 
 their respective parts. According to their normal mission, 
 the former fulfil the general function required by the nature of 
 the Grreat Organism, which they have to complete and to direct. 
 At the same time, the latter are trained for their special tasks, 
 and learn how the part played by each of them contributes to 
 the General Economy, which could not be carried on unless 
 each, in their different careers, wisely seconded the influence 
 of the Priesthood. The condition of this assistance, in fact, is 
 this : that each besides his own business, should understand 
 the entire course of civic existence, so as to have a knowledge 
 of the various modifications of it ; and thus should be able to 
 aid the Priesthood in duly awarding praise or blame. 
 
 Although learning is not so commonly conducive to Pride 
 as teaching is, still study will nevertheless expose the learners 
 to kindred evils, moral as well as intellectual. For, we often 
 find men growing as proud of what they know, as of what they 
 teach, or even of what they discover. For both faults there is 
 the same remedy, the complete realisation of the true facts : the 
 recognition of the intellectual advantages of Humbleness of 
 mind and a sense of Veneration, leading to the sincere subor- 
 dination of the Intellect to the Heart. Besides, the generality 
 of religious instruction at once brings out the extreme imper- 
 fection of every real study ; constantly comparing it with the 
 truly manifold sum of general knowledge required for man's 
 practical existence. 
 
 To understand the Order made by If an, by the light of the 
 Order found in Nature on tuhich man's Order depends ; ivith
 
 Chap. VI.] THEORY OF SOCIAL EXISTENCE. 317 
 
 a vieiv to improve the former, and to submit oneself to the 
 latter : such is the office, active in the Priesthood, passive in 
 the Public, which both fulfil in universal Education, the natural 
 centre of the entire Intellectual Existence of man. This two- 
 fold aim is fully marked by the two fundamental laws in which 
 the picture of our mental state may be summarised. The 
 law of Filiation directly regulates the Human Order : the law 
 of Classification completes and consolidates its fabric, by giving 
 us the key to the Universal Order. 
 
 The preceding theory as a whole might seem at first sicfht The object 
 
 ^ ^ J o o of Education 
 
 to reduce our Intellectual Existence to the mere Culture of li^the perfec- 
 ting of hu- 
 
 Science. But we may be assured that it has no such narrow ^^^ omer 
 
 '' for the im- 
 
 limits, when we remember that the same method will hold grood provement 
 
 "of the exter- 
 
 in the Culture of Art, alike on the esthetic, and on the technical "^'i Or^ei-, 
 side. In truth, the pursuit of the Beautiful, as well as of the 
 Good, are necessarily dependent on our knowledge of the True. 
 The object is the ideal, and then the real, perfecting of the 
 Order of Man, and of the Order of Nature. On every ground, 
 therefore, we must first learn the nature of this twofold Economy 
 around us, as well as the modifications that it admits. Now, the 
 systematic Education given to each individual, has as its sphere 
 the ground common to all employments within the community. 
 The artist and the industrialist, who apply themselves to special 
 departments, have to carry out by a judicious course of practice 
 the preparation which this Education has laid for particular 
 vocations. This practical continuation of the general education 
 is, however, nothing but the extension of ideas previously 
 mastered ; nor does it ever introduce any set of conceptions 
 really foreign to the Encyclopaedic course of the scientific 
 training. 
 
 Thus, from whatever side we study Intellectual Existence, it Thuspro- 
 
 c ^ ~\r ^ T~> motilig the 
 
 presents itself only as the proper complement of the Jloral Ex- aiuance of 
 i^ence which introduced it. For, the main work of the Mind, 
 systematic Education is to cultivate and strengtlien those 
 promptings of the Heart, which the spontaneous education of 
 the Family first implanted within us, to be a guide to the whole 
 of conduct. The Providence of Women thus enjoys the fruit 
 formed out of the precious germs which it had handed over to 
 the Providence of the Priests. Just as our sympathies dispose 
 us towards unity by surrounding us with natural ties, so do 
 conceftions of unity strengthen those sympathies by teaching
 
 318 SYSTEM OF POSITIVE POLITY. SOCIAL STATICS. 
 
 III. Active 
 Existence, 
 pp. 318-336. 
 The normal 
 state com- 
 pared with 
 our actual 
 state. 
 
 1. ■Workmen. 
 
 US their true relations to our nature. This sacred alliance be- 
 tween Mind and Heart is the only true foundation of cerebral 
 unity ; for it effectually combines the two contiguous organs in 
 the brain, that of the Love which is the principle of that unity, 
 and that of the Order that forms its basis. That alliance is even 
 of more importance to Social Harmony ; since the feeling of 
 Solidarity, and even more that of Continuity, require a right and 
 familiar knowledge of all human relations, and the systematic 
 study of these is the chief business of Positive Education. 
 
 Thus the wisdom of the Priesthood, completing the influence 
 of Women, establishes a profound harmony between the In- 
 tellectual and the Moral Existence. But this double training 
 suffices only for the age of preparation, wherein the true Provi- 
 dence, Humanity, preserves us by its care from the material wants 
 which rule over real life. Throughout the rest of our career. 
 Education of every kind acts only to modify our Practical Ex- 
 istence, which, as we shall now see, assumes a direct preponder- 
 ance. Our general Education tends to make us first, more 
 sympathetic, and then more synthetic, to prepare us daily to 
 become ultimately more synergetic. 
 
 With respect to the Emotional and the Intellectual sides of 
 Social Existence, the picture of our normal condition in accord- 
 ance with the true laws of human nature is indeed widely differ- 
 ent from that which we see on all sides around us. But the 
 contrast is even more melancholy and complete when we come 
 to the Active side of Existence, that which must necessarily be 
 dominant, whilst the others can only moderate. Moral Exist- 
 ence, with all its actual maladies, is still the least affected by our 
 modern anarchy, for Feeling almost alone in our time sustains 
 personal as well as social unity. Our intellectual life has yet 
 deeper maladies, chiefly marked by the constant predominance 
 of the talkers over the thinkers. At the same time, our JNIaterial 
 Existence is the main seat of disorder ; for the two essential 
 elements of the controlling force. Numbers and Riches, have 
 passed into a deepening condition of mutual hostility, for which 
 both are equally to blame. 
 
 The former, the Workers, by virtue of the spirit of coopera- 
 tion implied in the force of Numbers, are more disposed towards 
 sympathetic tendencies and ideas of unity ; yet their ordinary 
 attitude is thoroughly subversive through intellectual and even 
 moral failings. They accept greedily the most absurd utopias of
 
 Chap. VI.] THEOEY OF SOCIAL EXISTENCE. 319 
 
 reorganisation ; whilst rejecting real mental control, for the 
 promises of quacks and visionaries. The height of their social 
 aspiration is to place the necessary leaders of practical industries 
 under the fetters of restrictive laws. 
 
 But the Employers, who hold the concentrated force of 2. Employ- 
 society, are even more in want of control than the Workmen 
 who hold the dispersed force ; at any rate their misdoings are 
 more before us, since they are more constant. The early stages 
 of civilisation aimed, it is true, at developing, rather than dis- 
 ciplining, the various social Powers; but they of their own 
 accord always threw up some kind of controlling influence, at 
 least as regards the most dangerous of all Powers, the Material. 
 This continued so long as the intellectual supported the moral 
 influence. During the long and splendid period of the early 
 Theocracies, Wealth was subjected to strict social duties, and 
 these were actively enforced. The great transitional period of 
 Military rule maintained, and added to, these prescriptions of 
 the Priesthood in the name of Public Safety, a plea often 
 enough abused. The practice of controlling Wealth was brought 
 to perfection under the Feudal System ; and by the constant 
 use of confiscation when Wealth was abused, the ground was laid 
 for the Sociocratic character of property, it having had till then 
 a Theocratic form. 
 
 It is only since modern anarchy has destroyed all the pro- impotence 
 
 •^ •' •' ^ ot the exist- 
 
 visional institutions of that admirable though imperfect system, nig Piiest- 
 that the employment of Wealth in tlie West has been left as a rule 
 free from any control whatever. The cowardly selfishness which 
 Dante in the name of the Middle Age excluded from the honours 
 even of Hell (Inf. c. iii.) has been made in our day the legal and 
 normal condition of the rich ; nor does public opinion any 
 longer impose on them any social duty. The official Priesthood, 
 far from resisting this twofold source of degradation, has shared 
 in it more and more ; until it has come to direct against the 
 poor its sacred mission of social guidance. Wherever abuse of 
 Wealth has awakened indignation, this has taken the destructive 
 form which I have j ust noticed. The habit of attacking Wealth 
 springs too often not from a sincere desire of regeneration, so 
 much as from the instinct of envy or the prompting of ambition. 
 And thus it is that in the attempts to excite the poor against 
 the rich, as in the sanction given by society to the indifference 
 of the rich towards the poor, we may see in the Material sphere
 
 320 SYSTEM OF POSITIVE POLITY. SOCIAL STATICS. 
 
 breaches of harmony more deep than any which affect Moral, 
 or even Intellectual, unity. 
 
 It is not singular that we find this, the most complex form 
 of existence, that which is most exposed to disturbing passions, 
 to be the most seriously affected. Since the due regulation of 
 this requires the constant cooperation of intellectual with moral 
 influence, it shares in all the disorder which has befallen both. 
 Lastly, it was natural that our modern anarchy should most 
 deeply affect our practical system, since it has occurred precisely 
 at the time when that system had entered on its greatest and 
 most difficult crisis, the transformation of the Military into the 
 Industrial form of activity. 
 Mission of Finally to reorganise this great reform will soon be the 
 
 Priesthood, chief social mission of the new Spiritual Power ; and for this it 
 
 to reorganise -, , t . . i • a_i itit j. rni j. 
 
 (Industry. must rightly direct opinion and custom m the West. Inus to 
 treat in a direct way of this great task of the Priesthood belongs 
 to the fourth volume of this work, the third volume having 
 given a theory of its historical growth. This task will be a 
 decisive test of the organic capacity of the Positive Eeligion; 
 and will be only attempted here so far as to explain in the ab- 
 stract the more general principles of man's Practical Existence. 
 What we have just said upon its present condition has no other 
 immediate object except that of preventing the attention in 
 philosophy from resting on a state of things so abnormal. 
 
 The necessity for putting aside for the time all thouglit of 
 this present condition, in order to lay down the essential truths 
 of Material Order, much increases the difficulty of the Statical 
 study which we must now commence. At the same time, be- 
 side the general foundation supplied by the Positive theory of 
 human nature, the study of material order will be aided by our 
 previous study of the two modes of existence leading to, and 
 modifying, the Material Existence, as well as by the valuable 
 suggestions to be gathered from the early type of Material 
 life. 
 
 Comparison Without doubt Military life need not now be regarded from 
 
 01 Industrial _ •' " 
 
 tar'^Life ^^® point of view of its characteristic features ; for this belongs 
 to the Dynamical treatment of the laws of its evolution. Yet, 
 if we treat in its most abstract sense this primitive mode of 
 civic activity, we may gain from it valuable, though perhaps 
 indirect, suggestions as to the principles common to all forms 
 of Practical Existence. A further reason is that in Military
 
 Chap. VI.] THEOKY OF SOCIAL EXISTENCE. 321 
 
 Activity, and none other has as yet been really organised, tliere 
 is this admirable peculiarity, that it compels collective exertion 
 and has no place for a merely personal career. On the other 
 hand, Industrial life had its first origin in efforts essentially 
 personal, and it still bears deeply the marks of this origin upon 
 it. Thus, in order to get a real type of the general laws of 
 Material Existence, we may make use in the abstract of its 
 primitive or Military phase, whilst eliminating all those 
 features of it which place it in antagonism with the final or 
 Industrial phase. When the results of this Statical mode of 
 treatment have been completed and developed by the general 
 Historical survey of my next volume, the fitness of this theory 
 to form an adequate and final discipline of modern activity will 
 be more easily seen than is now possible. 
 
 In our systematic analysis of the three essential modes of 
 Social Existence we have now taken a general view of its period 
 of education, the great object of which is to discipline the 
 ultimate activity of life. The emotional life, passed within the 
 Family, fully establishes the essential superiority of the Heart ; 
 and then the speculative life, under the direction of the Priest- 
 hood, steps in to enforce the free submission of the Intellect to 
 the feelings. When these two powers thus finally conjoin their 
 influence first to educate, and then to guide human life, we 
 must perceive at once the great end in view, which is : to bring 
 under real control the dominant element of society. Activity. 
 This period of education would, if taken apart, imply some such 
 Material Existence as that which I supposed, by way of abstract 
 hypothesis, in commencing the second chapter of this volume ; 
 that is to say, a life conceived without material wants, in order 
 to get a better view of moral and intellectual tendencies. The 
 care of the Family and of the City place each of us in this sup- 
 posed condition, during the age of preparation which is to fit 
 us for real life. Thus preserved from disturbing influences, we 
 are able calmly to turn our spirit to live for others whilst we learn 
 first how to cherish, and then how to serve Humanity. The 
 next care is that this long and trying course of education may 
 not break down, when it is brought to fulfil its true social mis- 
 sion. The Heart and the Mind must therefore be adequately 
 prepared to bear their part without yielding in the critical 
 battle that awaits them amidst the struggles of life. 
 
 Though Practical Existence, as I showed in my direct study 
 
 ■ÏÏQL. II. Y
 
 ment, 
 
 322 SYSTEM OF POSITIVE POLITY. SOCIAL STATICS. 
 
 Practical of it in the second chapter of this volume, is necessarily the 
 f™"abie' dominant element of life, yet this is perfectly compatible with 
 leHectuar Moral and Intellectual development. I have now to sliow how 
 iTeveio^'"^''' these may be reconciled ; and this must ever be the principal end 
 of all human wisdom under the guidance of the true Priesthood. 
 In the spontaneous order of the three natural modes of 
 association, the City holds the central place between the Family 
 and the Church. For the City is a society less private and 
 more extensive than the Family, more complete and less general 
 than the Church. But a different order is required when we 
 come to the systematic classification of these three elements of 
 life. We come back to the great subjective law so often used 
 in this work, as well as in my ' Positive Philosophy,' that the 
 middle terms of a series ought always to be determined by the 
 two extremes which include them. The present case will furnish 
 a striking instance of this law. During the entire course of 
 our education, we are in the liands first of our Family and then 
 of the Church, though our ultimate destiny is to belong to the 
 Citv. But tliis, the common object of the two other human 
 societies, will only increase the direct and continuous influence 
 of the last. 
 
 But for the disturbing causes, too natural to our imperfect 
 cerebral constitution, Practical Existence would be excellently 
 fitted to cultivate healthy feelings and soimd belief, the result 
 of all right education. It is certainly not at the moment 
 when we become able really to live for others that we are likely 
 to lose those qualities of heart and of head which trained us for 
 this our natural career. On the contrary, the sense that we 
 have this capacity in its maturity is very fit to strengthen and 
 increase it. All that is needed is that, in the daily task of 
 joint labour, each citizen should recognise in its true propor- 
 tions his own personal share. An habitual sense of this share 
 will be the natural result of a sound education ; first in its do- 
 mestic, then in its religious form. The understanding finally 
 systématises the tendencies of the heart to universal Love, by 
 bringing home to every citizen a sense of his proper place in 
 the great work of human Order, and his normal relations to all 
 the other functions of society. Thus without any strained de- 
 mand upon the emotions or the intelligence, a life of practical 
 activity does much to develop the intellectual and moral germs 
 of the laborious education which precedes it.
 
 Chap. VI.] THEORY OF SOCIAL EXISTENCE. 323 
 
 It is especially the want of siicli training which has made ^'^ j^ ^hown 
 
 , . in i)asr 
 
 CIVIC life so defective hitherto. The total absence of training- lustory. 
 has indeed only shown itself during the increasing anarchy which 
 followed the Middle Age. Since then efforts have been indivi- 
 dual, and consequently blind, inspired by merely personal 
 motives, and seldom indeed directed with a view to the general 
 whole ; which no one then could understand, even by instinct. 
 But the disorder of the West cannot furnish us with any type 
 of the normal state of Humanity; it can only illustrate such 
 general laws as we can gather from the more marked facts. 
 These supply all that is needed in Social Statics to complete 
 the picture given us by the Middle Age and Antiquity. In 
 those epochs systematic Education was always most imperfect, 
 even during the most splendid period of the Catholic and Feudal 
 system. In Roman life the radical deficiency of the educa- 
 tion was corrected by the naturally social spirit of the dominant 
 type of activity, especially since the slavery of the producing 
 class limited and simplified the range of civic life. The 
 humblest citizen was enabled thoroughly to feel the share he 
 had in the collective economy of a society which was so ready to 
 exhibit a spontaneous imity. At the same time every one in it 
 had an adequate knowledge of the essential duties of all the rest, 
 and thus was able with good purpose to second his action, 
 whether in the way of repression or of direction. 
 
 The system of cooperation, as defined by the great principle 
 of Aristotle (p. 234), is not liable to any natural disturbance 
 which cannot be prevented or remedied by the continual watch- 
 fulness of the City carrying on the education of the Family 
 and the Church. The question next arises, whether this active 
 discipline of the State which is both special and general, 
 necessarily awakens vicious tendencies of a kind to affect 
 seriously civic harmony. Careful examination leads to the 
 conviction that this material form of Force is naturally more 
 capable of improvement than the moral, if the Priesthood 
 properly exercises its principal social function. 
 
 In truth Temporal Grovernment has in itself nothing really conmand 
 
 i •11 tends to ele. 
 
 oppressive, when both superiors and inferiors are mspired by a ^j'J^^-^^e^ 
 general education with a right sense of their position and of 
 their duties. From the explanation given in the second chapter 
 of this volume we learn that Command, althougli necessarily 
 arising originally from personal instincts, may be made to 
 
 T 2
 
 324 SYSTEM OF POSITIVE POLITY. SOCIAL STATICS. 
 
 combine with the active exercise of the social feelings. So 
 delio'htful in practice are the benevolent affections that they 
 will develop of themselves without our knowledge, when the 
 situation is favourable for their exercise. When the true theory 
 of human nature is properly understood, men will see that the 
 great privilege of practical Power is that it puts us in a position 
 to indulge our higher feelings ; but there need be no bitterness 
 in the regrets of those to whom it is denied. All will be ac- 
 customed to feel that the wise concentration of this Material 
 Power is always indispensable to its true civic usefulness. 
 Sincerely and habitually to feel convinced of the need society 
 has of political chiefs, of the necessity which limits the active 
 body of citizens to an existence as proletaries, this is certainly 
 the great difiSculty of social discipline. To understand it calls 
 out a refined and complex process of reasoning ; and this can 
 only be sufficiently fulfilled by a sound religious education. 
 There is no other power which can make the exact fulfilment of 
 individual duties the true standard of life ; instead of encou- 
 raging an empty discussion of the rights of persons : suggesting 
 reaction to those who have power, and insurrection to tho^ who 
 have not. 
 Butc'ependg As to the couverse and the correlative of this truth, it is 
 rowers. * much less difficult of apprehension. The Concentrated Force 
 of the powerful is not likely long to forget its essential depend- 
 ence on the Dispersed Force of numbers, of which it is the 
 material providence. In the normal state of society, this mis- 
 take would be a result only of individual pride, for any leader 
 who exhibited it would be easily restrained or constrained by 
 his colleagues. It did not often arise during the long era of 
 military activity, whicli is so well fitted to make the centre 
 feel the importance of the mass. Industrial life will be just 
 as well adapted to the same task, so soon as it has realised its 
 proper social character. The independence of the inferiors will 
 be even more striking, and therefore the superiors will be less 
 ready to forget how completely their daily success needs the 
 assistance it receives from the workers. Thus we may infer 
 that the serious disturbances which modern anarchy has de- 
 veloped more and more on the side of both are in no way 
 inherent in tlie natvire of our practical existence, but are only 
 the result of defects in our mental and moral discipline. 
 
 We come to the same conclusion if, after Command, we
 
 Chap. VI.] THEOKY OF SOCIAL EXISTENCE. 325 
 
 examine the moral effects of Obedience. Althousfli Military Moral value 
 
 of ObC'Jicncc. 
 
 life, with its appeals to the evil instincts, would predispose men 
 to insubordination, yet in its collective form, under the stimulus 
 of Kelig-ion, it has succeeded in maintaining during a long 
 course of years an almost unbroken discipline. On the contrary, 
 since existence in the West upon the close of the Middle Age 
 has tended to become finally industrial, the milder discipline 
 which it exacts has undergone severe shocks. Such a difference 
 can only be caused by total want of organisation in society in 
 the modern state of transition. Peaceful industry must neces- 
 sarily be more easy of discipline than warlike activity, for it 
 calls out no passion of destruction. Modern existence is more 
 favourable than the ancient was to the due subordination of 
 the personal instincts to social duty. 
 
 The false theory of human nature, current during the long 
 revolt of modern times against all authority, past or present, 
 has given us entirely wrong ideas about the respective ten- 
 dencies of obedience and insubordination. The latter has been 
 the object of designing apologies, the former that of systematic 
 abuse ; and yet the practical spirit of proletaries and women 
 has remedied the sophistical mischief of the teachers of the 
 day. The general laws of human nature are always felt before 
 they are understood ; and by them men have been brought to 
 perceive instinctively the moral superiority of submission over 
 revolt. Since this universal instinct of obedience has been 
 systematically explained by a sound cerebral theory, it appears 
 that even in animals the qualities which form voluntary obe- 
 dience, and no other obedience is permanent, are nobler than 
 the instincts which reject discipline. We may recall the ad- 
 mirable maxim of the great Corneille : 
 
 On va d'un pas plus ferme à suivre qu'à conduire, 
 
 and we may be assured that modern populations will not look 
 upon themselves as degraded by the social destiny which imposes 
 on them constant submission. On the contrary, each will feel the 
 normal tendency of the situation to bring out our instincts of 
 Veneration and Attachment, of all others the best fitted to 
 found true human happiness, public or private. Whilst recog- 
 nising the necessity of command, we shall come to look upon 
 its special organs in high place as always exposed to serious 
 moral evils by reason of their strong personal natures, and 
 every healthy spirit will be glad to be spared their temptations.
 
 326 
 
 SYSTEM OF POSITIVE POLITY. SOCIAL STATICS. 
 
 Civic di.ty 
 ennobles 
 both Orjc- 
 diriice and 
 Command. 
 
 Wcji-al aspect 
 of tte Dis- 
 tribution of 
 Wealth. 
 
 Wealth, the 
 normal 
 source of 
 Power. 
 
 Indeed, this fatal source of corruption, which is more contrary 
 to private happiness even than to public good, can only be 
 prevented or remedied by a vast expansion of social virtue, 
 such as cannot form so long as temporal power is dispersed in 
 so many hands. 
 
 The natural remedy for the chief mischiefs of practical 
 existence is to be found in its own development, as it passes 
 into the social form towards which that existence ever aims. 
 This civic character ennobles at once Obedience and Command, 
 whilst at the same time it disciplines them under an active 
 sense of different duties. The spontaneous growth of this civic 
 loyalty was the finest quality of Military Civilisation, though 
 found only in the Roman race, and then only under favourable 
 conditions. On the contrary, this social discipline is the grand 
 difficulty of our final existence, from the private form which 
 industrial activity assumes and retains for so long. It is com- 
 plicated by a serious question, as to the general use of human 
 capital, the abstract study of which will complete the statical 
 theory of active life. 
 
 The question of the Distribution of Wealth grew to be a 
 source of perplexity in the Military system, but its serious evils 
 only became apparent under the industrial system. So long- 
 as the career of Conquest offered constant opening for new ac- 
 quisitions, property was respected in the ancient world, apart 
 from its consecration under the Theocracies ; and this favoured 
 the growth of vast fortunes such as became impossible in later 
 times. Wealth in the civilised nations can no longer be accu- 
 mulated by violence ; and thus its slow accretion by the process 
 of .Grant or Excbange has given rise to serious social difficulties 
 in securing its due distribution. 
 
 At the same time Wealth has acquired an importance in the 
 Industrial existence, which it never had in the Military. In 
 the latter. Wealth, if it was a symbol of Power, was so only as 
 a consequence of Power, and not as being its essential basis. 
 However, this decisive change in the nature of Wealth began 
 in the Middle Age, under the system of Defensive War peculiar 
 to that period, and when military functions were also localised. 
 We have there, in fact, evidence of the great social importance 
 which Wealth began to possess, at least in the form of Land, 
 an importance such as often to eclipse the prestige of rank. 
 This was the forerunner of the yet more dominant part which
 
 Chap. VI.] THEOKY OF SOCIAL EXISTENCE. 327 
 
 it is destined to hold in the Industrial life. In this final stage 
 of civilisation, Wealth is not only the symbol of Material Power, 
 but also the chief and regular source of Power, by reason of the 
 influence it commands over the labourin»: masses. For this 
 reason I treated it in the last chapter (p. 226) as being the 
 real seat of aggregate power, contrasting it with the dispersive 
 form of power, arising from numbers. 
 
 In the Industrial, the ultimate phase of practical activity, Even\vith 
 the possession 01 Wealth is the mam ground which entitles men tiomucapa 
 to take the lead in special industries. Only very rare unfitness 
 in the person will prevent this advantage from weighing more 
 than the greatest capacity for Industry without the essential 
 instrument of Capital. The growth of sound general education 
 ought to strengthen this natural tendency, by making cases of 
 this special unfitness less common and less injurious. Under 
 the Military system not only had Wealth less influence, but 
 personal merit was more indispensable in the leaders. In the 
 modern order of Industry, the chiefs are only the necessary 
 administrators of the Capital of mankind ; and their duties 
 may be performed with moderate qualifications. When the 
 system is fully regulated, the effect of this will be to secure 
 greater unity, by diminishing the influence of personal cha- 
 racter. However, so long as anarchy prevails in the West, this 
 fact will on the contrary increase the discord produced by 
 envious declaimers and unscrupulous rivals ; for it diminishes 
 the respect in which this form of power ought to be held. 
 
 At the same time the danger, if constant, is yet one which ^ active' 
 has its proper remedy in the wise reorganisation of society 
 under the Industrial system of life. For if the management 
 of the Capital of mankind requires no higher personal qualities 
 than the Socialist dreamers would have us suppose, this would 
 be but an additional reason for maintaining the managei's in 
 their actual position, where permanence and safety are of such 
 importance to society. The worthless and idle Eich, like the 
 selfish spirits from wliom Dante turns away in the vestibule of 
 Hell, alone need fear a strict j udgment of their lives by Society. 
 But this class grows more and more rare, and will soon, we 
 may hope, disappear. We may also look for an easy mode of 
 transforming it into a useful class; which will obviate the 
 employment of any violent dealing with these parasites of 
 society. As to tlie active Employers of Wealth, who are the
 
 328 SYSTEM OF POSITIVE POLITY. SOCIAL STATICS. 
 
 only true Temporal leaders of modern society, they cannot but 
 gain, both in estimation and in security, by acquiring- a really 
 social character under the systematic influence of Positive 
 EeligioD. 
 Wealth to The uew Priesthood, independent alike of the Proletariat 
 
 moral, not and of the Patriciat, will invest with a sacred duty the essential 
 coutroi.' function of the holders of Wealth, the true administrators of 
 which will become the agents of that material Providence 
 which the Great Being extends to all its servants. This Sub- 
 jective consecration of Capital will be more respected, and the 
 discipline it imposes will be more effective, when the Temporal 
 chiefs are at once more powerful and fewer in number than 
 they are in our present confusion, so that their work in society 
 may be better performed. The heart-burnings and the invec- 
 tives which the abuse of riches has awakened, since the final 
 break-up of the old P'aith at tlie end of the Middle Age, incline 
 the hearts and minds of men, full of revolutionary ideas, either to 
 sardonic distrust of or to oppressive interference with the natural 
 power of Wealth. The masses of the People however, as well 
 as Women, are really free from any designs on Property, at 
 least in towns ; and these feel, as do the small band of true 
 Philosophers, that the service of the community requires great 
 accumulations of Capital, as well as independence in its em- 
 ployment. According to the maxim given in the General 
 View (p. 303), great duties imply great ■powers. The true 
 spirit of the Future, in harmony with tlie Positive Theory of 
 human nature, individual as well as collective, is marked by 
 Confidence and Liberty, the natural conditions of a wise re- 
 sponsibility. This continuous check on abuse of wealth must 
 remain essentially moral ; and it only becomes political in ex- 
 treme cases, which, as human nature is gradually perfected, 
 will gradually tend to diminish in frequency. Under the 
 wholesome influence of Positive Religion, metaphysical anarchy 
 will finally fall into discredit, as alike incapable of sustaining 
 searching criticism, or of supplying any real remedy. The 
 Industrial Patriciat, becoming more worthy of its part and 
 more respected by others, will feel how directly it is devoted 
 to the incomparable happiness of a life of activity supported 
 by the three social instincts : Attachment for the affectionate 
 sex. Veneration for the Priesthood, and Benevolence towards the 
 proletariat. Itself the temporal patron of every useful life, it
 
 Chap. VI.] THEOEY OF SOCIAL EXISTENCE. 329 
 
 will honestly feel the religious superiority of the other three 
 human Providences which it surrounds with material comfort, 
 so that it may the better enjoy their moral, intellectual, and 
 social influence. It is the transitional classes, the Theologians, 
 the Soldiers, and the Metaphysicians, now interposed between 
 these four essential elements of the normal order, who cause 
 or prolong the main evils of modern society. 
 
 To give a firmer base to this final harmony, we may close Distribution 
 
 of Woîiltli 
 
 the abstract study of Practical Existence, by a brief analysis of amongst 
 its leading function : the general Distribution of the Wealth of 
 mankind amongst the different classes. I shall in my fourth 
 volume enter into special explanations on this subject ; but this 
 is the place for some general observations on a statical doctrine, 
 much obscured by the ignoble metaphysics of Political Economy, 
 which pretends that the general laws of Material Order can be 
 studied, apart from other laws. This is now become the idle 
 expedient, whereby rhetoricians and sophists, hitherto with too 
 much reason, hope to conceal their shameful ignorance of 
 Science. The discipline of Positivism will easily succeed in 
 overcoming these subversive attempts by appealing at once to 
 Reason and to Feeling. 
 
 In order to make this certain, we must give the principle of in capital. 
 
 . 1 . as in other 
 
 Aristotle its due extension : that is, we must make cooperation subjects, 
 
 . ^ . Continuity 
 
 in Space amongst contemporaries subordinate to cooperation is more im- 
 
 111 f portant than 
 
 in Time with our predecessors, to which latter the progress oi soudarity. 
 civilisation gives ever fresh ascendancy. The Revolutionists of 
 the West all speak now in the name of the objective Solidarity 
 of the living. Positive Religion will reduce them all to order 
 by appealing to the subjective Continuity of the past, against 
 which no resistance can long be maintained. In Moral and 
 Intellectual existence, this subjective Continuity is already pre- 
 dominant ; it will be yet more so in Material existence, where 
 combinations, vaster and more enduring, are necessary to life. 
 
 Whatever be the laws, yet little understood, by which the The origin 
 Capital of the race is accumulated in particular families, we unimpor- 
 cannot doubt that influences merely accidental, such as no one 
 can boast of, have usually had a great part in it. But this, and 
 the same criticism might be applied to all our modern aspirants 
 after Power, has no bearing on the main question, the Employ- 
 ment of Riches, putting aside all question of origin. It is 
 sufficient if, in acquiring fortunes, the laws imposed by the 
 
 tiint.
 
 330 SYSTEM OF POSITIVE POLITY. SOCIAL STATICS. 
 
 wisdom of society on their lawful acquirement have never been 
 broken. This is the proper and sole condition required as to 
 the source of Wealth. This satisfied, the social consecration of 
 its possessors ought to depend on the use to which the Wealth 
 is habitually directed, and it may be given in cases where they 
 would not at once recognise themselves as the material ministers 
 of Humanity. Now, this guarantee is already sufficiently ful- 
 filled for us to feel sure that all essential progress in the exer- 
 cise of practical Power, depends on the right reconstruction of 
 the Moral and the Intellectual Order. For, those even who most 
 loudly inveigh against the abuse of riches secretly envy the 
 idle and selfish existence of the rich, and desire it as the main 
 recompense of their own active labour, little as they dignify 
 toil themselves. If we are ever to get the true employment of 
 material Power, we must begin by treating it with constant re- 
 spect, save in any exceptional instances of fraud, such as those 
 we have just mentioned. 
 Entire free- The Positive Organisation of society, far from restraining 
 
 testament- the liberty essential to Capital, will on the contrary much in- 
 tion. crease it, by introducing the one needful improvement which is 
 
 required for the primitive mode, the Hereditary transmission of 
 Wealth. Since the definitive decay of the Caste system. 
 Wealth ought not to be inherited by birth alone, though at first 
 this was the best guide to its right use. The Theocratic prin- 
 ciple of the division of wealth amongst the Family was deeply 
 modified by the admirable Sociocratic principle attempted by 
 the Middle Age, when for social reasons estates were transmitted 
 entire to the elder sons, charged only with portions for the 
 younger. JModern anarchy had no better device than the 
 destruction of tliis preliminary system, without placing any 
 better one in its jjlace. For the name of system cannot be 
 given to the revolutionary practice of France, the rule of 
 Equality of partition ; a rude expedient dictated by blindness 
 as much as by jealousy, and of wliich notliing lasting can ever 
 be made, for all the praise which metaphysicians have given it. 
 The good sense of a wise and conscientious economist, Dimoyer, 
 led him to open an attack upon this principle in a memorable 
 treatise, which ought to outlast the doctrines of his day to which 
 it is devoted. Positivism however will ultimately do justice 
 to his advice, standing as it does in the true Social point 
 of view.
 
 Chap. VI.] THEORY OF SOCIAL EXISTENCE. 331 
 
 The duties of the Eich towards their own families in the 
 matter of Property will be smaller than we now suppose them, 
 whilst their obligations as members of a community will be far 
 wider. They are the administrators of the Wealth of mankind 
 acting as a Providence ; and their duties to their sons are like 
 those of other classes: to give them an education fitting for them, 
 and the means of properly entering on a new industrial life of 
 their own. The rich would be abusing their social position, if 
 they employed their fortunes in artificially creating mere para- 
 sites of society, a morbid growth which already encumbers the 
 Great Organism unduly, owing to its complex organisation. 
 The free transfer of this high fvmction should crown the active 
 career of the capitalist ; ultimately in the form of a spontaneous 
 choice of a worthy successor, taken from any family or any class. 
 This involves complete freedom of Testamentary disposition. 
 This is not the place to enlarge on this subject, of which special 
 explanations will be found in the last volume. Enough has 
 been said to show the one fundamental change in principle, 
 marking the Sociocratic method of transmitting human Wealth 
 and the primitive method of the Theocracies. The difference, 
 we have seen, consists in developing the material power of the 
 Head of the Family, who becomes morally, though not in law, 
 a civil magistrate, whilst at the same time this greatly increases 
 his proper responsibility. If one of his sons seem to him worthy 
 to succeed to his own social office he will be free to choose him. 
 If, on the contrary, according to the ordinary bent of modern 
 notions, he think that a better successor can be found elsewhere. 
 Positive Eeligion will encourage him to place his choice there 
 without hesitation. Furthermore, the principle of Adoption, 
 which will be largely developed in the ultimate system, will 
 directly connect the Theocratic principle of Inheritance with 
 the Sociocratic principle of Transmission, by duly incorporating 
 in the Family the successor when properly selected. 
 
 This needful explanation at once avoids the only difficulty sodaifnnc- 
 of principle which can interfere with the social duty of the rich, must's. ^^'' 
 the claims of their families. We can now easily follow out in its 
 completeness the great function they perform ; which is that, 
 like central reservoirs of the nutritive apparatus of society, they 
 constantly renew the material existence of the three other 
 essential classes of apparatus proper to the collective Organism 
 of Humanity.
 
 332 
 
 SYSTEM OE POSITIVE POLITY. SOCIAL STATICS. 
 
 Materials 
 are either, 
 (1) Provi- 
 sions, or (2) 
 Instru- 
 ments. 
 
 Positive 
 theory of 
 Wages. 
 
 AU labour 
 is gratui- 
 tous. 
 
 Public sa- 
 laries. 
 
 To make this clear, we must insist on the natural division 
 of human materials into two very different portions : Provi- 
 sions and Instruments. The part of the first is directly to sus- 
 tain the existence of the social organs, whilst the second repairs 
 the waste involved in each operation. Thus the mark of the 
 one is dispersion, of the second is concentration. 
 
 In the second place, the parts filled by these two orders of 
 materials are naturally distinguished into two essential classes, 
 as they concern Spiritual existence, mental or moral, or as they 
 concern mere Material existence. We come back to the 
 luminous distinction suggested by Dunoyer between the arts 
 which minister to Man's welfare, and those which improve the 
 "World; a separation which in the preceding chapter (p. 261) 
 I showed to have analogies with the separation between the two 
 powers in Sociology. The importance of this distinction is now 
 manifest ; for the proper mode of distributing Provisions or 
 Instruments differs greatly in one case and in the other. 
 
 Before treating it directly, I will revert to the fundamental 
 principle of the Eeligious theory of Wages, which was stated in 
 the first chapter of this volume (p. 63) and is now incontrover- 
 tibly established by the whole of the foregoing arguments. It 
 is that the service of Humanity must always be looked upon as 
 essentially gratuitous. Wages of any kind can really pay 
 nothing but the material portion of each man's labour, by re- 
 placing the waste invariably required by the organ, and some- 
 times by the function it performs. As to the essence of the 
 service, it never admits of any other real recompense beyond 
 the satisfaction of having given it and the active gratitude 
 which it spontaneously awakens. 
 
 We cannot deny how truly gratuitous must be all real 
 human service, when we reflect on the collective life of each 
 generation, which without labour inherits the stores accumu- 
 lated by the labour of preceding generations. In comparison 
 with this Subjective Capital, its own objective share is always 
 small, and becomes less with each age. Only, as it is formed 
 of perishable materials, especially in the way of food, it con- 
 stantly requires a laborious process of renewal, so as to transmit 
 it to the next generation unimpaired, and even somewhat in- 
 creased. 
 
 This gratuitous character of Industry in each generation 
 will serve to explain the same principle in the individual.
 
 Chap. VI.] THEORY OF SOCIAL EXISTENCE. 333 
 
 Great posts are no longer said to be paid for, though the 
 salaries they receive are the highest ever given. The reason 
 is that they are accepted as institutions of society. Now, it 
 would be unreasonable not to extend the same notion to the 
 professions less well paid, though their services in labour are 
 the most necessary of all. This injustice is one of the conse- 
 quences of our anarchical state of Transition, in which we 
 have the empty distinction of civic duties into public and 
 private. "Wlien we regard all citizens as being morally minis- 
 ters of Society, and this is needed for any true human harmony, 
 we shall have to extend to every useful profession the same re- 
 spectful estimate of their material remuneration which we now 
 give to the great offices of state. 
 
 The distinction we make between the honorarium of the spiritual 
 
 . , ^ stipends. 
 
 great and the ivages of the humbler worker is as unreasonable 
 as it is immoral ; yet it rudely contains an abiding principle 
 as to the natural distinction between the mode of distributing 
 public support, as it is given to Spiritual or to Temporal 
 functions. In the former case, the Spiritual service is so 
 general, and the materials needed are so completely reducible 
 to sustenance, that the salary ought to be paid by the public, 
 and will not admit any taking into account of personal merit. 
 By this an indispensable social office would be often degraded. 
 
 This public institution, uniformity of stipend, need be vohmtary 
 followed however only for the Priesthood. If the Active body 
 of society ought to support the Contemplative class, it is only 
 collectively that this should be done. This need not exclude 
 free private gifts to persons, such as are necessary in every first 
 attempt of a system, and quite indispensable to restore the 
 character of the Priestly order. I feel a pride in having my- 
 self at much personal sacrifice given a striking instance of this 
 mode of maintaining life. Without it the Positivist Priest- 
 hood can never acquire its due social independence. Wliatever 
 be the form of this collective stipend, public or private, it 
 ought always to be given directly to the functionary as such, 
 and should not be measured by his success in the function 
 itself. For it is important to retain intact the essentially 
 gratuitous form of all Theoretic services, the fulfilment of 
 which must be left to the conscience of each. 
 
 As to the affectionate sex, the true source of our better support of 
 
 , Women, 
 
 Providence, Positive Eeligion is content to maintain the
 
 334 
 
 SYSTEM OF POSITIVE POLITY. SOCIAL STATICS. 
 
 Workmen : 
 their private 
 ))roperty in 
 their homes. 
 
 Classifica- 
 tion ci sala- 
 ries of 
 workmen. 
 
 sacredness of the natural principle, which arose with the dawn 
 of civilisation, and has ever since been extended : It is the duty 
 of man to support woman. In this case, striking as is the in- 
 fluence of woman over the whole of society, her value is so 
 intimately impressed on the family, and there alone can it be 
 fully known, that her material sustenance may without risk be 
 left to the domestic care of the active sex. The father and the 
 brothers in the first place, then the husband and the son, will 
 fittingly perform this natural duty, in the well ordered State ; 
 so that the City need only intervene in the exceptional cases 
 where the Family do not suffice. Thus, this essential part of 
 the distribution of the means of living comes properly midway 
 between that public maintenance which belongs to the Priest- 
 hood, and that private remuneration by wages which is proper 
 to the Proletariat. 
 
 "We pass to this, the third general class of support. The 
 industrial chiefs, whose duty it is to supply Provisions to the 
 workers more than Instruments, ouglit furtlier to secure every 
 worthy citizen in the possession of that part of his temporal 
 existence, which is independent of the special service he renders 
 to the community. This is not the place to determine the ex- 
 tent to which this principle may be carried in the future. I 
 will now only notice the leading rule to be observed, and point 
 out the measure of property, whicli in the normal condition the 
 Patriciat ought to secure to tlie Proletariat, in person or in 
 family. The principle is : that every one at all times should 
 he entire oivner of everyihinr/ of which he has the constant and 
 exclusive use. This provision is evidently practicable; and, 
 at bottom, it amounts to this, that society combines the two 
 ordinary senses of the root, proper^ as meaning both aptitude 
 and property. Now, though the rule is indisputable as a truth, 
 in our times of anarchy we are far from obser\ing it fairly, 
 even in the case of moveables, and certainly we do not respect 
 it in the matter of domicile. The situation is full of peril that 
 the Proletariat should thus be encamped as it were in the midst 
 of Western society, without having even quarters of its own. 
 Yet surely no man would venture to assert this to be the type 
 of the normal condition of society. 
 
 Apart from such fair conditions as a foundation, and tlie 
 temporal chiefs jointly should relieve exceptional cases of need 
 or of unmerited neglect, the payment of the services of the
 
 Chap. VI.] THEOEY OF SOCIAL EXISTENCE. 335 
 
 workers will be left to the private decision of the employers. 
 For no others can properly estimate the value of each special 
 service. At the same time, Positive morality, duly enforced by 
 the Priesthood, and supplemented by the feelings of Women 
 and the opinion of the People, will lay on the employers obliga- 
 tions of a kind to prevent all abuse of this, their essential 
 privilege. To sum up these civic duties of the Patriciat to- 
 wards the Proletariat, they amount to this : that every in- 
 dustrious citizen shall be secured in the means of fully 
 developing his domestic life. From this at present the larger 
 part of the working population are debarred by low and 
 irregular wages. For the fulfilment of this fundamental duty, 
 every temporal Chief is morally responsible to his own subordi- 
 nates ; and all besides, workers or employers, ought to regard 
 themselves as jointly and severally liable together. When the 
 City, under the preaching of the Church, shall undertake to make 
 the Family safe from all unmerited disaster, the Proletaries will 
 be the best guardians of harmony in the industrial organisation, 
 for they will feel themselves to be members of it in the closest 
 sense. 
 
 We have now but to consider the fourth class in society, the incomes of 
 industrial Patricians. They who have to allot the material 
 side of all functions, must also provide for their own. There 
 is nothing really unreasonable in this apparent exception to 
 rule, a class fixing its own place. The administrators of human 
 Capital are not indeed the only order who fix the scale of their 
 own material condition. Under the system of a healthy social 
 competition, a similar rule will be universal ; so that every 
 man will be left the sole natural judge of his real pecuniary 
 wants. If he abuse this liberty, public opinion and individual 
 competition will soon sit in judgment upon him ; and this 
 holds good for the Priest, and indeed the Woman, as much as 
 for the Workman. Now, the rich have indeed greater induce- 
 ments to right conduct in this matter, for they naturally must 
 have stronger desire to obtain general esteem. And this will 
 never be won by such of them as consume upon their own 
 enjoyments an excessive share of the Capital entrusted to their 
 care by Humanity. The morality of Positivism must, however, 
 be careful to avoid any exaggerated judgment, and indeed all 
 affectation of frugality in the matter. We must remember that 
 without peculiar energy of the personal instincts no one would
 
 336 
 
 SYSTEM OF POSITIVE POLITY. SOCIAL STATICS. 
 
 SocialHar- 
 mon'y maiv- 
 tainkd bt 
 
 THE PrIKST- 
 HOOD, pp. 
 
 336-345. 
 
 Relations of 
 orders. 
 
 1. Women. 
 
 2. Priests. 
 
 undertake the function of capitalist; and consequently this 
 must involve a greater proneness in them to expensive forms of 
 enjoyment. Positivists will be scrupulously watchful never to 
 discredit the office filled by the rich by exhibiting a pedantic 
 anxiety to improve the holder of it, heedless of the imperfect 
 nature of man and the constant allurements of the patrician's 
 position. 
 
 We have now shortly treated in the abstract the most dis- 
 tinctive and most complex of the three forms of man's social 
 existence. And we may now conclude this chapter by showing, 
 how the Priesthood, which originally organised them all, will 
 maintain due harmony between them. We have already seen, 
 and the thought will be worked out in detail hereafter, that if 
 Material life is more exposed than either of the others to dis- 
 turbance, it is able to give active assistance to the growth of 
 Moral and Mental life, the business of which is to train and 
 regulate the industrial. Thus the final organisation of human 
 society is in strict conformity with the essential laws of our 
 nature ; and thus it escapes those inherent self-contradictions, 
 whereby every Provisional Synthesis of man's life broke down 
 of its own accord. The Positivist Synthesis will be exposed to 
 no such standing danger ; it will have to meet only the partial 
 and temporary causes of disturbance which are inseparable from 
 man's passions and his errors ; and these it will prevent or 
 remedy with success unknown till now. 
 
 All the essential elements of this type of society find in it 
 naturally their highest satisfaction. 
 
 In it. Women find respect and tenderness together in the 
 natural sanctuary of the Home ; for all will look on the Home 
 as the direct and purest source of that principle of ]jOve, which 
 is the moving spirit of our entire system of life. The active 
 care of their male relations, or at need of the State, will shield 
 them from all material want; and thus leave them free to fulfil 
 their natural office, that of guarding morality in the Home, and 
 of superintending the first informal training of children. 
 
 At the same time, the Spiritual Power, in the place of 
 honour at the head of tlie civic hierarchy, exerts a social mission 
 greater than that which it ever had in the days of absolute 
 authority with all its corruptions. It will be more synthetic 
 than any other power ; for it may be centred in the compass of 
 a single brain, and will always originate in one : ever keeping
 
 Chap. VI.J THEORY OF SOCIAL EXISTENCE. 337 
 
 within the region of the will, and never claiming authority 
 over action ; yet withal, the form of power most capable of 
 wide diffusion. Its only natural limit will be that of the 
 planet ; and every part of this will feel equally its religious 
 inspirations. The Priesthood, as the systematic director of 
 General Education, will find this duty without effort give to 
 it an influence of counsel, such as it may ultimately extend 
 over the whole of real life, public as well as private, 
 f In truth in the future. Women and Priests are alike Both have 
 \ debarred from all active command, and even from all wealth. 
 wealth. But this self-denial of these orders is in no sense 
 a defiance to the powerful or the rich. It is a condition, 
 indispensable to any true devotion to affection or to specu- 
 lation ; and the just compensation of the constant care of 
 relatives or of the State for the corporal life of the two orders 
 which form the Spiritual Providence. The voluntary sacrifice 
 of all inheritance by Women and Priests is moreover indis- 
 pensable to the social concentration of Capital in the hands of 
 the class which is specially charged to be the organ of general 
 support to the community. When the institution by which 
 these renounce Wealth is thus justified, it will give rise to no 
 serious antagonism to Wealth, on the part either of Women or 
 Priests ; for of all classes it is they who by Heart or by Intellect 
 are the best disposed to understand and to respect civic 
 harmony. 
 
 So also will it be with the industrial population. They will 3. work- 
 not be slow to see how the society thus organised will tend as 
 a whole to secure their true happiness ; and this, in truth, 
 should be the centre towards which every society should aim. A 
 sound education, the guiding spirit whereof will be a right know- 
 ledge of the laws of man's individual and social nature, will 
 check any disposition to anarchy ; and the workers themselves 
 will respect and cause to be respected social classifications, of 
 which they will feel the continual benefits. When their chief 
 material wants are sufficiently guaranteed, they will value the 
 concentration of the Capital of mankind in the hands of some, 
 as the fundamental condition for making Capital of use to the 
 community. When their hearts and understandings shall have 
 become sensible of what true happiness is, the People will feel 
 that they can taste it in larger measure than either their 
 Spiritual or the Temporal chiefs ; for happiness will be found 
 
 VOL. II. z
 
 338 SYSTEM OF POSITIVE POLITY. SOCIAL STATICS. 
 
 4. Indus- 
 trial chiefs 
 
 Resources 
 for control- 
 ling social 
 disorder. 
 
 in the free expansion of family affection and social duty, and 
 this the People can gratify better than any class in their for- 
 tunate exemption from anxiety. The Positive Eeligion, again, 
 will preach to them of true dignity of labour, labour which 
 Theology used to tell them was the consequence of God's curse 
 on man. And in the matter of correction, the most terrible 
 of punishments will be the sentence of compulsory idleness. 
 
 Lastly, the industrial Patricians, informed with a thoroughly 
 new snirit, will feel continual gratitude for that arrangement 
 of society, whereby they have ever before them active moral 
 duties, conferring a civic importance of an entirely new kind. 
 Their power will be increased, as their responsibility is increased. 
 For the principle of all regular concentration of duty is this : 
 A single manager for the ivhole field of industry which one 
 man can personally direct. Thus temporal authority will be 
 centred in a certain number of Families, scarcely one-thirtieth 
 part of the entire population. It will thus liave a truer sense 
 both of its duties and its powers ; and will find a constant need 
 to win respect for an authority having no conventional dignity, 
 by a noble public emploj^ment of it. It will be only by a 
 passing delirium or personal vanity that Patricians of this sort 
 can ever be led to imitate the old Theological or Metaphysical 
 tendency to look on themselves as absolute masters of the 
 immense materials entrusted by the public to their care. There 
 will be first the constant influence of the Positive education 
 to enforce on every side the Sociocratic spirit in life ; but 
 besides this, the perilous responsibility of their high office 
 must check in them any such illusion of the past. As the 
 personal instincts of the different orders of temporal directors 
 will always be fairly gratified, so far as is properly compatible 
 with the full vitality of the sympathetic feelings, there will be 
 nothing in principle to bring them into conflict with the social 
 system. 
 
 Such a society will need, on the part of the Priesthood, far 
 greater efforts to establish than to preserve it. However, to 
 complete my Statical outline, I shall shortly notice the normal 
 resources which the Spiritual Power will be able to use against 
 partial and temporary disturbances of social order. When 
 society is finally organised, no other disturbance can arise. We 
 shall thus deepen the ample confidence we must all feel in the 
 inherent stability of the mode of existence here figured. And
 
 Chap. VI.] THEORY OF SOCIAL EXISTENCE. 339 
 
 we shall be convinced that society itself will create means of 
 preventing or of rectifying any kind of disturbance, quite ample 
 for the occasion. 
 
 Of these methods none is so pure, so direct, and so really i. By the 
 efficient, as that which is the immediate result of the ascend- MKrprc'ficii- 
 ancy obtained by the spiritual teachers over every intellect thf Priest-* 
 and every heart, as the directors of Greneral Education. Unless '^'*°''" 
 they be much below their duty, they will thereby be invested 
 with a confidence, capable of modifying the whole course of real 
 life. Accordingly, individuals, families, and classes, even entire 
 cities, will come to look on their instructors as the best coun- 
 sellors of their conduct, the natural supporters of their just 
 authority, and the true restorers of their mutual harmon3\ 
 Positive worship as a whole will also much develop this native 
 respect for the religious power ; for its moral teaching will be 
 always founded on evidence, and will be looked upon by all as 
 the ordinary source of Happiness and Progress. When this 
 habit is broken under the force of some violent passion in public 
 or in private life, the Priesthood will usually be able to restore 
 order by appealing to the conscience or lastly the good sense 
 of the offender. 
 
 Should both of these fail, the Spiritual Power must have 2. bj- the 
 recourse to the second kind of expedient, the last that is left vubnc 
 in the religious sphere. But they are measures less pure than 
 the former, and also, in spite of their solemnity, really less 
 efficient ; for they do not appeal to affection or conviction, but 
 to a real force, controlling action without changing the will. 
 At the same time, they are quite within the limit of sacerdotal 
 authority ; for, force though it be, it is strictly spiritual, and 
 is always free from material violence. It arises, in truth, from 
 the impression which the acts of each produce o the heart.^ 
 and minds of all his neighbours. The irresistible power of 
 public opinion does at the same time create a really coercing 
 force, because men submit to it, apart from any sense of wrono- 
 in the conscience or the understanding. Still, so long as it 
 does not exceed the mere expression of praise or blame, no man 
 can reasonably complain that his conduct is visited wit it. 
 Were the public to be debarred from a fair judgment of Ids 
 action, it would be the community which would most unjustly 
 suffer an oppressive restriction on its liberty. 
 
 The second field of spiritual influence is therefore quite 
 
 z 2 
 
 opinion.
 
 340 SYSTEM OF POSITIVE POLITY. SOCIAL STATICS. 
 
 ;!. Formal leoitimate ; though the Priesthood ought only to resort to it 
 tion by spi- on failure of the first. It is of two kinds : domestic, or civic ; 
 thority."' the latter consisting of three degrees, public blame, social ex- 
 communication, and reprobation after life, in the way to be 
 described in the fourth volume. Since the chief offences will 
 be from abuse of material power, the Priesthood may count on 
 tlie natural aid of the oppressed everywhere, to restrain its 
 outbreaks or to redress its injuries. In the Family, women 
 will bring their influence to bear to the same purpose ; and 
 the children may join in certain cases. In the heart of the 
 City, the Priests may call in the weight of the Proletariat. 
 But besides these two unfailing sources of support, the Priest- 
 hood will always find valuable help in the centre of the Direct- 
 ing class ; and its better members will be eager to devote 
 themselves to that honourable protection which the strong owe 
 to the weak, with a spirit such as Chivalry essayed to establish 
 in the Middle Age. With these various kinds of aid united, 
 the Priesthood will have very powerful resources in this indirect 
 instrument for carrying on their regulating action. Examples 
 of the mediifival Church can give us but faint ideas of the force 
 of such a public opinion, when it shall be based on an education 
 completely Positive and strictly general. Nevertheless, we are 
 too apt to be blinded by the effect which Spiritual influence of 
 this sort exerts over the imagination, and to attribute to it far 
 too high an importance ; above all, we are wont to forget how 
 much it is wanting in purity. A control, to be truly Eeligious, 
 should seek always to persuade or to convince; never to force, 
 even in a moral sense. And thus, the direct influence of ex- 
 hortation, though less impressive, is always of itself to be pre- 
 ferred, whenever it is possible to employ it alone. 
 4. By the se- This is, howcvcr, the extreme limit beyond which the action 
 the Law. of the priest should never pass. Across this borderland, the 
 domain of Temporal authority begins, on which Keligion must 
 scrupulously avoid to trench. Religion, if it can no longer 
 touch the conscience or the reason of the offender, must appeal 
 to the voice of the community ; and it may find there a force, 
 truly coercive, though not ceasiug to be moral. If this indirect 
 influence is also proved inadequate, there is no help but in ma- 
 terial force. But here the Church leaves the case to be dealt 
 with by Grovernment, whose duty it is to prevent or punish 
 offences by its own material methods. That these should ever
 
 Chap. VI.] THEORY OF SOCIAL EXISTENCE. 341 
 
 be needed, and indeed they are needed less and less, is a bint 
 
 on the constitution of human society. Nevertheless they "will capiL-iii 
 
 '' punishment. 
 
 never be wholly disused ; for there are vicious natures, such as 
 Humanity can never hope to reform, and which it must put 
 away for the sake of its o-s\ti self-respect. It was a wise remark 
 of Gall, that to abolish altogether the punishment of death, as 
 some loose-thinking philanthropists dream, would be to go /' 
 
 directly counter to the positive laws of om" personal nature. I 
 venture to add, that it would be still more abhorrent to the 
 laws of our social Organism. At the same time, this last re- 
 source of Humanity against innate viciousness must certainly 
 become more and more rare, amidst the increasing influence of 
 a sound general education, and a wise organisation of society. 
 
 Temporal authority may more frequently employ another Confiscation 
 class of the material methods of repression. It may take its ment, 
 stand on the principle that property is a civil institution ; and 
 may confiscate^ for a time or altogether, the capital of man- 
 kind, when those who possess it, prove unworthy of their trust. 
 Yet withal, for property as for person, the Priesthood will ever 
 advise the Grovernment to prefer positive to negative measures, 
 and to reward the deserving, rather than to punish the wrong- 
 doers. This is a resource whollv unknown to oiu* clumsy Puwic re- 
 gards and 
 legislation. Especially in the case of abuse of material pro- grants. 
 
 perty, it is better to raise the deserving to wealth than to 
 reduce the evil to poverty ; to reform men by the force of ex- 
 ample, not by that of fear. I have already remarked (p. 133), 
 that the true wisdom of man, seeing how important it is to con- 
 centrate wealth, of old led vast populations to multiply posses- 
 sions on popular leaders of the nation, even before the Theocracy 
 gave any impulse to the practice. In the last volume I shall 
 explain how in the normal Order of Society, these primitive 
 tendencies of man may be systematised and developed ; by the 
 practice of entrusting temporarily or permanently portions of 
 public capital to workmen who have proved that they are 
 qualified in character and intellect. These artificially rich men 
 will become types for the gradual reformation of those who are 
 natmally rich ; and we may thus avoid any frequent recurrence 
 to confiscation, a practice which would seriously impair the 
 secm-ity indispensable to the right employment of wealth. 
 
 This sketch of the means of remedying social abuses will Gênerai con- 
 
 " ° ^ suiting office 
 
 serve to «ive a o-eneral idea of the sacerdotal influence- Even otthePmst. 
 
 o o IlOOU.
 
 3-12 SYSTEM OF POSITIVE POLITY. SOCIAL STATICS. 
 
 Banger of 
 counsel de- 
 generating 
 into com- 
 mand. 
 
 at the point where its organised authority ends, it has a power of 
 interfering morally ; for it will possess a consulting voice in the 
 whole of civic life. 
 
 Our social analysis shows that the Eeligious Power is amply 
 provided by the scheme of Human Society with all the instru- 
 ments needed for its office, to counsel, to sanction, and further- 
 more to regulate. And if the Priesthood does fall below the 
 level of its proper mission, it will have nothing but its own 
 shortcomings to blame ; and its own weakness is more to be 
 feared than the hostility of the Cfovernment or the indifference 
 of the Public. 
 
 The great temptation, against which it must ever guard, is 
 found in man's instinctive tendency to command, when he 
 ought to persuade and to convince. Any office of authority 
 whatever, even when it springs originally from a purely spiritual 
 source, leads us habitually to give men, in place of evidence 
 which they can criticise, commands which they are to obey. 
 AVe have daily instances of this in the arrogance of our literary 
 politicians. Nevertheless, one must hope that the Positive 
 study of human nature will préserve the new Priesthood from 
 thus degenerating. Hitherto it has been found an inevitable 
 failing in natures trained under Theology or Metaphysics, at 
 least where there is not a rare moral greatness. However, if 
 we turn to the personal instincts as placed in the cerebral 
 t-cheme (vol. i. p. 594j, we see that Vanity is higher in quality 
 than Pride ; and it follows that the theorician who yields to 
 the bait of temporal ambition is lowered and not raised in the 
 scale. On the ,contrary, when the man of action foolishly 
 aspires to spiritual authority, however much he be to blame, 
 still he is at least yielding co the impulse of a higher sentiment. 
 A life of contemplation not of action is so necessary for main- 
 taining the synthetic spirit and the social sentiment, that he 
 whom idle ambition prompts to neglect this cardinal rule, shows 
 himself by this for ever unworthy and unfit to enter the Priest- 
 hood. Perhaps he ought even to be thereby excluded from all 
 serious share in Government : the State can choose its leaders 
 better elsewhere. For this reason the spontaneous ban of 
 Public Opinion, and the formal censure of the Church, should 
 be expressed without mercy on all such «rimes of ambition, 
 wliich are the great source of disturbance to be feared in the 
 final state of society. We may, in fact, be reassured that these
 
 Chap. A'L] THEOEY OF SOCIAL EXISTENCE. 343 
 
 two kinds of condemnation will never check the progress of 
 any really great character. For, that tendency to Pedantocracy, 
 which was formerly the ruin of so many great men, is in our 
 day the best evidence of poverty of mind and heart. Nothing 
 but loyal and constant rejection of Wealth and of Power can 
 invest the Priesthood with the confidence both of the rich and 
 the poor alike, which is required for any useful interference as 
 arbiters in civil conflicts. 
 
 Next to this constant care, the true Priest must above all Qualities 
 
 ji" • 11 I'lPi I'- !• essential to 
 
 things strive to develop m himself the qualities concerned in the Priest- 
 active life. The powers of Heart and of Mind will have had rage. Perse- 
 verance, 
 a careful training throughout the two courses of education. 
 
 The duties of the religious office give them an almost constant 
 cultivation. But this is not the case with those which concern 
 the Character strictly so-called. Yet these are no less indispen- 
 sable to the social office of the Priesthood, who have often to 
 carry on a struggle of principle with Wealth or Numbers. It 
 was chiefly in order to give time for these qualities to ripen 
 that I fixed the normal age for full priestly duty at forty-two, 
 the period of man's perfect maturity of life. Many a fine 
 nature, happily endowed with a synthetic intellect and a sym- 
 pathetic heart, may often for want of due Courage and Perse- 
 verance collapse in the difficult positions in which the Priesthood 
 may sometimes find itself. The third practical quality. Prudence Prudence, 
 properly so-called, seems less indispensable. at first sight ; but 
 it is really as necessary as the other two qualities to the Priest- 
 hood ; if only we look at it in its nobler form, animated with a 
 social mission, and free from all traces of self-seeking. Indeed 
 it is in the priestly class that true Prudence may be seen at its 
 best, that is, deliberate forethouglit, uniformly enlightened by 
 sound philosophy; and this is possible only in the public behalf. 
 Everywhere men are too ready to give the honoured title of 
 Prudence to the mere dictates of Selfishness. Tlie successes of 
 individuals in practical life are, in truth, too much intermingled 
 with accidental circumstances to be the proper subject of calcu- 
 lation. On the contrary, the men who have ever in view the 
 general welfare of Humanity, must naturally bring out all that 
 man has of Prudence ; for they will deal with subjects of a 
 broader kind, almost wholly determined by regular laws, and 
 those for the most part already ascertained. 
 
 Such, then, is the broad scheme of man's Social Existence,
 
 344 SYSTEM OF POSITIVE POLITY. SOCIAL STATICS. 
 
 Slow prepa- 
 ration of 
 this social 
 harmony. 
 
 .vC 
 
 Snmmary of 
 the chapter 
 and its cou- 
 Dections. 
 
 wisely organised by the Positive Priesthood. If we take all 
 that is said in this, with the concluding remarks of the pre- 
 ceding chapter, we shall see that this normal state, although 
 the one most in harmony with man's nature, conld not "^e 
 established without a long and difficult course of gradual im- 
 provement. Before the various forces of life could be regulated, 
 it was necessary that they should first develop of their own 
 accord, so that each should show its true character. Now, any 
 premature discipline of them would have hampered this pre- 
 liminary period of free growth. We see this in the great 
 attempt of the Middle Age ; which speedily degenerated into 
 an oppression of the Intelligence and Activity, without being 
 at last favourable to Feeling, to which it devoted its thought 
 exclusively. Before passing into the service of the Heart, so 
 as duly to control human life. Mind had long to be the servant 
 of Force, with a secret hope of becoming its master. In this 
 way it established dominant Powers in society, the very abuses 
 of which showed their vitality. 
 
 However admirable were the ancient Theocracies, the only 
 types of a truly complete order which Man has hitherto 
 achieved, the rule of Intellect they set up was so charged 
 with evil, that we must not go to them for examples of man's 
 tendency towards a normal society. We only began to work 
 towards it really, when the progress of civilisation first broke 
 the Theocratic yoke. But then, as we saw before (p. 79), and 
 the next volume will expand the idea, all true harmony was at 
 an end. No system of society could endure ; and thence began 
 the three stages of transition, intellectual, active, and affective : 
 the Grreek, Roman, and ]\Iediaeval eras, which come between 
 the primitive Theocracy and the ultimate Sociocracy. We see 
 now, in the vanguard of Humanity, the beginning of the end 
 of this long education of ^Man ; for we can clearly trace its 
 general features, now that we have founded the new Science of 
 Sociology, and as a deduction from Sociology, the Universal 
 Religion. Five centuries of anarchy have passed even in the 
 West, since the last phase of the preparatory eras closed with 
 the Middle Age. We must see in this how urgent is the need 
 of a new reorganisation : a new spiritual life first, and then a 
 new material life. 
 
 This and the preceding chapters combined will give the 
 main characters of this final Order as deduced from the laws
 
 Chap. VI ] THEORY OF SOCIAL EXISTENCE. 345' 
 
 of human nature. Such is the method proper to Social Statics, 
 where time is always put aside from the problem. The task of 
 ! Social Dynamics will be to explain the phases of Man's evo- 
 lution, and to show the conditions which point to the advent 
 of this final Order ; a question not yet treated except inci- 
 dentally. This determined, we shall be in a position to com- 
 plete our conception of the normal society, by direct and special 
 discussion of its leading institutions. Such is the scheme of 
 the third and the fourth volumes to follow. There still remains, 
 however, one additional theory to work out in this volume, as 
 I stated in the Introduction (p. 6). The next chapter will give 
 the best connection between the Statics and the Dynamics of 
 Sociology, as dealing with the Limits of Variation to which 
 human Order is subject under various reacting forces, natural 
 or artificial.
 
 346 SYSTEM OF POSITIVE POLITY. SOCIAL STATICS. 
 
 CHAPTER VII. 
 
 POSITIVE THEORY OF THE GENERAL LIMITS OF VARIATION 
 IN THE ORDER OF HUMAN SOCIETY. 
 
 INTRO- It might seem that the Order of human society has now been 
 
 DUCTORY 
 
 pp. 346-350.' treated in the abstract up to the point where begins the direct 
 study of the natural laws of its evolution, with a view to show 
 how far tlie actual development of society has gone. But the 
 circle of Social Statics will not be complete without a further 
 inquiry. To omit this would be to expose our conception of 
 Dynamics to want of certainty, and even of clearness. In fact, 
 it will not be enough to recognise the cardinal rule, that 
 Dynamical are governed by Statical laws ; so that Progress 
 must never be regarded as anything but the organic develop- 
 ment of Order. But to keep ever in view this great law, 
 and even to apply it correctly, a further Statical law must be 
 established. What must first be done is to look upon this 
 Order no longer as fixed, and thus specially to ascertain the 
 necessary limits of the modifications of which it is capable. 
 
 Limits of Nor is this vast field of inquiry at all foreign to the scope of 
 
 SocialVaiia- ^ . , <-, . ,., . ^ "^ . . f 
 
 tion. Social Statics, ror, the variations m question must always 
 
 be there treated in the abstract, independently of time or 
 place ; whereas time and place are the prime considerations 
 in Dynamics dealing with events. This is withal that side 
 of Social Statics where they approach nearest to Dynamics ; 
 and thus it forms strictly th« transition from the first to the 
 second half of the Science of Sociology. If the laws of Progress 
 were studied, before laying down the limits, within which alone 
 modification is possible in society, the Philosophy of History 
 vv'ould be confounded by the incoherent spectacle offered by 
 man's Progress, and it soon would fall back into the state of 
 chaos, from which I have drawn it. 
 daboratj^on "^^^^^ addition to the field of Social Statics, and it is one no 
 
 mustbesub- igss difficult than it is new, is in necessary connection with the
 
 Chap. VIL] LIMITS OF SOCIAL VARIATION. 347 
 
 study of tlie General Order of Nature, the original source of ordinate to 
 all changes in the Social Order. The entire subject is accord- TuTect!"" 
 iugly so vast that it can only be worked out properly in a 
 separate volume, and this I must leave to my successor. I 
 shall confine myself here to the essential ideas wherein such a 
 work will find its spirit and its programme. In order to get 
 rid of any pedantic subtlety or detail, we must keep firmly in 
 mind that the use of theory whether for method or for know- 
 ledge, is to check those extravagances to which the study of 
 Dynamics is naturally exposed. \^> must keep the inquiry 
 therefore strictly to the cardinal object in view, that is, to 
 trace out the Evolution of human society to the precise point 
 where we may comprehend better the phase of it in which we 
 are. In any further following out of the inquiry, we must 
 hold fast to the same rule of keeping Theory in constant de- 
 pendence on Practice, thus putting aside all premature specu- 
 lations. Ever seeking to make this encyclopaedic point of view 
 familiar and consistent, I shall here note those concrete questions 
 towards which will be directed the chief abstract studies in- 
 volved in the immense field of thought surveyed in this work. 
 When I gave it a practical rather than a theoretic title, my 
 purpose was to keep ever before my own mind, as well as the 
 reader's, the intellectual discipline necessary to found a Ee- 
 ligion : that the end he never absorbed in the means. 
 ^ It has been shown througliout the first chapter of this volume Liability to 
 / that every sort of Order in Natm-e is of necessity liable to anessratiai 
 ! change, either by the intervention of JNIan, or by that sponta- conception 
 / neous reaction, which is ever at work in the General Economy 
 Ny of things. The Order of the Heavens is in truth the only one 
 really beyond the reach of our powers ; although our intelli- 
 gence can easily conceive in it possible improvements. Every 
 other sphere admits of modification, at once artificial and na- 
 tural ; so that Astronomy, far from giving us the permanent 
 type of Natural Order, as it did in the infancy of science, really 
 is an exception in that Man has no power over it. But, when 
 in the chapter just cited I undertook to explain the normal law, 
 according to which the_Constant becomes compatible with the 
 Variable, and this is the true scientific point of view, I took 
 sufficient notice of the difficulty that the conception involves, 
 the last great achievement of man's gradual mastery of Objec- 
 tive Science. The thinkers of our time are for the most part
 
 348 
 
 SYSTEM OF POSITIVE POLITY. SOCIAL STATICS. 
 
 Human Or- 
 der is more 
 modifiable 
 than Vital, 
 or Material 
 O^fder. 
 
 Early notion 
 that Pro- 
 gress was a 
 return to 
 Primitive 
 Order. 
 
 little versed in this immense curriculum of scientific training, 
 and, to them a Modifiable Necessity is a notion no less contra- 
 dictory than it was thought to be thirty centuries ago, when 
 the first rise of Astronomy gave to men the earliest systematic 
 idea of the Order of Nature. However, the normal state of 
 Positive conceptions ought to be maintained without reference 
 to the anarchic attitude of minds which have never had any 
 real Encyclopgedic Education. Nevertheless, the regenerated 
 intelligences are still so few, that we shall long have to resort 
 to the measures of precaution required by the morbid state of 
 minds in the West. For this reason, before entering directly 
 on the theory of the Modifiability of Social Order, I shall add 
 some preliminary remarks, addressed to minds of real power 
 but of imperfect training. 
 
 / Though less general, and thereby more complex, than the 
 Material Oi'der, and even than the Vital Order, the Human 
 Order, collective or individual, is more modifiable than any 
 other. Its real variations are so wide that they were naturally 
 ^, regarded as limitless : so wide are they that the antiquated 
 / philosophy, still in vogue in the West, is led by the spectacle 
 ( of these changes to look on Social phenomena as exempt from 
 ^all natural Law. The apparent incoherence of human affairs is 
 such that the sages of the old Theocracies tried to satisfy man's 
 craving for fixity by investing Social Order with a religious 
 sanction of immutability, in harmony with their conservative 
 organisation of life. But this dogma, however well adapted to 
 that stage of civilisation, neither checked the energetic tenden- 
 cies which continually urged men on to political and moral 
 improvement, nor could it disguise the variations arising from 
 the spontaneous growth of society. 
 
 The pride of the ruling order, whether Soldiers or Priests, 
 could not recognise au}^ social control in the World without, 
 apart from Human will and force. There was the more reason 
 for this misconception, in that political modifications allowed 
 in olden times a wider range than in ours, and that personal 
 influences played a larger part in social movements, as we shall 
 hereafter see explained. In order to make any actual progress 
 compatible with the religious immobility of society, it was 
 asserted that every proposed change was a necessary return to 
 Primitive Order. This spontaneous tendency, whilst it was 
 readily accepted by the public as a practical guarantee of fixity.
 
 Chap. VU.] LIMITS OF SOCIAL VARIATION. 349 
 
 further offered this theoretic advantage, that it gave the first 
 outline of the fundamental principle of Sociology (that Progress 
 is the development of Order). However, the contradiction in- 
 volved by the fiction was found in practice to be so irlarino-. 
 that it satisfied neither the Practical wants of life nor the claims 
 of the Intelligence. 
 
 The theory, indeed, but ill protected the society of Anti- rrogress 
 quity, even the Theocratic Society, from those unforeseen storms but slower 
 which so often convulsed it. At the same time, it was enough ''°'^°'='"'^'^' 
 to prevent the human mind from reaching the true conception 
 of social life, in which Progress must be brought into alliance 
 with Order. It will give us a measure of the strength exerted 
 over men's thoughts by these primitive dogmas, when we re- 
 member that the chief thinkers of the eighteenth century, not 
 even excepting the illustrious Vico, thought that any alliance 
 between Order and Progress involved an inherent contradiction ; 
 and this, though they had before their eyes the decisive proof 
 of revolutions actually effected. The truth is that the human 
 understanding does not as a rule take into account any facts 
 which it is unable to systematise. And in those days, for want 
 of a due logical and scientific training, the facts of Progress 
 were not yet in a state to be reduced to system. 
 
 However, now that I have founded the Final Science, Socio- The true ex- 
 logy, in its Statical and Dynamical branches, the normal con- may^bè"" 
 dition of the problem, how to reconcile Order with Progress, is aoiogy. 
 no insurmountable difficulty. If there be any minds to whom 
 it is a stumbling-block, they must be of that unteachable temper 
 to which Positive Religion would not assign the sphere of 
 Theory. There is the less reason for any scruple in disregarding 
 such objections, in that the arguments in the first chapter liave 
 shown that the necessary adjustment between Movement and 
 Conservation is in no way special to the Social Economy. 
 Throughout the General Harmony of thought, even including 
 its basis in Mathematics, whence come our general formula?, 
 the Positive spirit always implies the union of Dynamic con- 
 ceptions with Statical principles. The difference is only that 
 this continual adjustment grows at once more difficult to effect 
 and yet more important, in the degree that the facts before us 
 become more complex, as they become more special. Still, true 
 science does not begin until the two sets of ideas are harmonised. 
 Up to this point. Science has only accumulated Objective Ma-
 
 350 
 
 SYSTEM OF POSITIVE POLITY. SOCIAL STATICS. 
 
 Incompe- 
 tence of all 
 specialist, or 
 literary solu- 
 tions. 
 
 Theory op 
 Social Va- 
 iiiations, 
 pp. 350-376. 
 
 3Iust be ex- 
 tended to 
 Sciences 
 generally. 
 
 Variatiors 
 are : 1. di- 
 rect, from 
 within ; 2. 
 indirect, 
 from with- 
 out ; 3. Ex- 
 ceptional, 
 e.g. percur- 
 l)ations, ma- 
 ladies, revo- 
 Uuions. 
 
 1. Variation 
 is produced 
 in every Or- 
 
 terials, and waits the Subjective Coordination. This is as yet 
 complete only for Sociology, the only possible foundation for 
 any Organisation of Knowledge. 
 
 Thus the general conception of a Modifiable Necessity, the 
 unfailing note of the Positive doctrine, presents nothing special 
 in the Human Order, beyond the greater difficulty of making it 
 felt by reason of the increased amount of Variability. The day 
 is coming when all minds to which this habit of thought is not 
 easy and familiar will find themselves shut out for ever from 
 any part in Philosophy ; on the ground that their only influence 
 on thought must be evil, and alike anarchical and retrograde. 
 The judgment of the West will formally pronounce as incom- 
 petent : first the savants and specialists, who show themselves 
 imfit for any really philosophic culture ; and next the so-called 
 thinkers, who persist in addressing themselves to the social, the 
 most difficult of all studies, with nothing but a literary or an 
 ontological education. 
 
 This point determined, we may proceed directly to the 
 Positive theory of Social Variations. And I sliall explain 
 briefly the proper nature and the mutual relations of all its 
 essential principles. 
 
 To give a better basis to this doctrine, it should be extended 
 to the entire Encyclopaedia of Science ; and it should be applied 
 to the various elements necessary to the Greneral Economy of 
 Nature. In doing this, the normal Classification which I have 
 established mu«t be followed. 
 
 Each order of the Great Economy which we know is subject 
 to the constant influence of two sets of Variations : the first are 
 direct, and are the spontaneous consequences of operations in 
 the phenomena themselves ; the other are indirect, and spring 
 from the reaction upon these phenomena of the whole Economy 
 of Nature outside of them. From both of these two ever active 
 sources there may further arise exceptional variations ; which 
 are called in Inorganic Existence, perturbations ; in Living 
 Beings, maladies; in Social Life, revolutions. But, if we 
 apply the luminous principle of Broussais (see p. 359) through- 
 out the whole Scale of Thought, we always find that these 
 anomalies differ only from the normal Order in the degree of 
 their intensity : they never present a really new condition. 
 
 In any Order of phenomena, the energy of its own internal 
 action at once introduces a series of changes. An easy proof
 
 Chap. VII.] LIMITS OF SOCIAL VAEIATIOX. 351 
 
 may be found in the simplest of all the economics of Xatuve. der by its 
 For, the variations as yet ascertained in the Celestial JNIoveraent acuvu^r'^ 
 are caused entirely by the reaction of the mechanical forces at 
 work throughout it ; and the perturbing action is always 
 similar, both in substance and in governing law, to the control- 
 ling action of the whole : differing from it only in place and in 
 degree. Thus the normal type of the movement of any whole 
 is only to be found in an intermediate state, one rather ideal 
 than real, round which the actual system in fact oscillates ; at 
 least so long as the aberrations of it do not exceed the limits 
 ^here the system ceases to be maintained. The Order of Na- 
 ture, therefore, apart from all external influences is no more 
 Eternal than it is Absolute. But furthermore we have no need 
 to know it, except in the mode which corresponds with our own 
 existence. Now, since Human Existence, as being more com- 
 plex and more special than any other, is dependent on all the 
 other less noble and more regular existences in Nature, we have 
 continual assurance that the actual constitution of the Uni- 
 versal Order will outlast that of the Human Order. Accord- 
 ingly, the laws which we are unable to discover will ever of 
 necessity remain needless for us to know. This is the reason 
 that our positive existence as a whole is so constituted that our 
 Theoretic resources naturally run parallel with our Practical 
 wants. 
 
 As to the second class of modifications to which every form 2. Variation 
 
 is produced 
 
 of Order is subject, the reaction from without, we must consider tythereac- 
 
 •^ ' . . , t'ou of other 
 
 this under the two heads into which it falls : Variations result- Orders. 
 ing from the Order preceding, or Variations resulting from the 
 Order succeeding it in the great hierarchy of the Universal 
 Order. Every class of phenomena therein presents in the first 
 place its own laws, which woidd still subsist, if all the rest of the 
 Economy of Nature were to disappear. But the Order resulting 
 from the aggregate of these laws is constantly dependent on the 
 simpler and more general kinds of Order, especially through the 
 medium of the Order next below it in the scale. In its turn, 
 every Order is incessantly modifying the irresistible weight of 
 all the rest. Now, these modifications necessarily react upon 
 itself, by reason of its own dependence on the existence so ope- 
 rated upon. Thus, the variations of every Order in Nature are 
 due at once to the one which precedes it, and to that which 
 succeeds it. It is only the two extremes of the Encyclopœdic
 
 352 SYSTEM OF POSITIVE POLITY. SOCIAL STATICS. 
 
 Human Or- 
 der divisible 
 into 1. So- 
 cial, and 2. 
 Moral. 
 
 Thus form- 
 ing seven 
 
 sciences. 
 
 These are : — 
 llathema- 
 tics. Astro- 
 nomy, Phy. 
 sicSjChemis- 
 
 Scale, which have each only one source of modification. Ac- 
 cordingly, if this immense Classification of phenomena be 
 grouped under its three leading branches, we find that the 
 Material Order at the lower end, and the Social Order at the 
 upper, are indirectly modified only by the Vital Order which 
 separates them and unites them. The latter, on the contrary, 
 is at once subject to the two kinds of indirect Variations. In 
 the same way, in distinguishing the three successive modes of 
 Material existence, we see that the Mathematical laws by 
 themselves, that is Greometry and Mechanics, the great field of 
 which is the Heavens, are indirectly affected only by the laws 
 of Physics and Chemistry. But the operation of Physical phe- 
 nomena (properly so-called) is affected at the same time by the 
 variations of the Astronomical and of the Chemical order, be- 
 tween which the Physical forms the natural junction. 
 
 We must now apply to the Human Order these general 
 principles as to the Limits of Variation. For this purpose, we 
 will first separate the Human Order finally into its two necessary 
 modes : the one collective, the other individual ; forming re- 
 spectively Social existence and Moral existence. I introduced 
 this distinction between Sociology and Morals in the first 
 chapter of this volume as needed to complete my Encyclopédie 
 Classification of the Sciences ; and this, the concluding chapter, 
 miy be now devoted to fill up and establish this prime doctrine ; 
 whilst in the rest of the treatise it will be constantly applied, 
 especially in implicit form. 
 
 This final conception of seven, instead of six, degrees for the 
 Encyclopaidic Scale of the Sciences was in my thought, when I 
 sketched the general scheme of Positive Education ; so that of 
 the two latter years of the seven years course, one year should 
 be devoted to Sociology, and then one year to Morals (vol. i. 
 p. 192). That I should have suggested it in that connection 
 illustrates the religious purpose involved in sound Philosophy, 
 and further shows how real and opportune is the distinction 
 itself. Its value is further shown by the agreement between 
 the subject closing the Encyclopsedic course in the syste- 
 matic wisdom of modern reason and the admirable instinct of 
 the genius of Antiquity to regard JNIorals as the Master Science. 
 
 The venerable Theocracies with which civilisation opened, 
 of which the spirit long survived in the Oracles of Greece, pro- 
 claimed forty centuries ago that the Knowledge of Man was the
 
 Chap. YIL] LIMITS OF SOCIAL VARIATION. 353 
 
 true end of all science. Now that we have completed the im- try. Bi..iotry, 
 mense Objective education in Science which has been accora- Moruisf^' 
 plished since the date of this luminous aphorism, the Subjective 
 Synthesis irrevocably brings us back to the same starting-point : 
 for it gives us at once the general result of tliat Knowledge and 
 the principle of the Synthesis. For Man, properly so called, 
 when regarded in his essential reality, and not by the liglit of 
 materialist or spiritualist dreams, can only be understood by 
 means of a previous knowledge of Humanity, for on this Man 
 necessarily depends. And it would be needless to enlarge any 
 further on the view already familiar to tlie reader, that the 
 Social Existence of Man is in necessary dependence on the 
 Vital and on the Material Order. We thus obtain, if we de- 
 compose into its parts the Material Order, the seven essential 
 stages of knowledge. Mathematical, Astronomical, Physical, 
 Chemical, Vital, Social, and finally Moral. In the Positive 
 system, these will henceforth be the steps in the great Encyclo- 
 paedic Series of the Sciences. 
 
 If this series be made as compact as possible, it can be con- These may 
 centrated into the simple dualism between Cosmologf and into two T 
 Sociology. In fact readers of the first volume must be already and socio-' 
 familiar with the condensation of the four groups of thought 
 relating to Inorganic existence in the one general conception of 
 Material Order (vol. i. p. 335). As to the fusion of the three 
 Organic groups, all that we have to do is to regard Sociology as 
 absorbing Biology by way of introduction, and Morals by way 
 of conclusion. This simple philosophical dualism will finally 
 be the most usual mode of conception, as the instrument by 
 which theoretic wisdom will give system to practical wisdom. 
 The various subdivisions of the group Cosmology, and even of 
 the group Sociology, belong more to didactic education than to 
 real life. For active life, Science has most urgent need of being 
 condensed. 
 
 Nevertheless, it is of more importance to separate the parts or better, 
 of Sociology, than it is to keep distinct those of Cosmology. iiHistbe^ro- 
 For, the distinction between Sociology and Morality is at bot- tbrler'nio. 
 tom not less real and not less useful than the distinction between iog'y,'m,a"" 
 Sociology and Biology. It is simply the empiricism of science 
 which prevents us nowadays from giving so much attention to 
 the former distinction. Both of these distinctions must be 
 kept in view, when the object is to represent, not the Statical 
 
 VOL. II. A A 
 
 Morals
 
 354 SYSTEM OF POSITIVE POLITY. SOCIAL STATICS. 
 
 condition of real science, but its Dynamical evolution ; so that 
 the terms of the series will be : Cosmology, Biology, Sociology, 
 Morals. These four terms, the first and last three of which 
 exhibit a normal series, will form a very common mode of re- 
 presenting the hierarchy of the Science.s, elsewhere than in the 
 Positivist Schools. However, the real subdivisions of Cosmo- 
 logy, which now absorb almost the whole of speculative atten- 
 tion, ought, on the contrary, to be limited more and more to 
 the period of teaching, if we put aside their application to in- 
 dustry. At the same time, however serviceable ^may be the 
 quaternary series which I have just stated, the binary classifica- 
 tion of the sciences will always be the one most in use as a 
 general arrangement of knowledge. It expresses, in fa(;t, the 
 utmost amount of concentration in the groups compatible with 
 the necessary Dualism of sound Pliilosophy, by reason whereof 
 there can be no Unity but a Subjective Unity (see vol. i, pp. 
 355-368). 
 Review of This Conception of Encyclopoedic Classification is one to 
 
 Objections, ^j^j^jj^ J gj^y^^l jt^q^ again return, and we may clear up all diffi- 
 culties as to it by a rapid examination of the two essential ob- 
 jections that it may meet. 
 ]. First ob- In the first place, this final subdivision of Human Order 
 
 MomiVis''^* into the Collective and the Individual forms may be thought to 
 trom socio-*^ be a distinction but sliglitly marked, if we compare it with the 
 ^"^^" contrasts between the otlier grades in the Series of Seven 
 
 Sciences. But, at bottom, the separation between Physics and 
 Chemistry, which is still so much disputed by the specialism of 
 the Academies, is less definitely marked ; yet withal no true 
 thinker will be disposed to deny the distinction there. The 
 same thing is true of the subdivision of Celestial Cosmology 
 into Mathematics and Astronomy ; and it is tlie case also in the 
 other distinction in Cosmology, that between Astronomy and 
 Physics, a distinction which our savants hardly grasp in their 
 vague conceptions of general Classification. We are yet lacking 
 in habitual sense of the ultimate separation of Moral existence, 
 truly so called, from simple Social existence. But it will soon 
 be recognised that this last gradation in the grand Scale of 
 Thought is completely in accord with the greater number of 
 those which precede it. 
 Reality of I pointed out, when I first foreshadowed the distinction (vol. i. 
 
 the dittinc- -i ^ -, \ i , ■ ^^ -, 
 
 tion. p. 142), that we oome upon it directly if we extend to General
 
 Chap. VIL] LIMITS OF SOCIAL VARIATION. 355 
 
 Classification of the Sciences the principle governing the Positive 
 scheme of Classification : decreasing generality and increasing 
 dependence. We may now add that this last term of the 
 Abstract Series of sciences has as much importance as those 
 which precede it. Unless a series of the kind were carried out 
 to this its normal termination in Morals, the system of classifi- 
 cation would be insufficient to group our concrete notions. The 
 last term of the series has also the incomparable advantage of 
 guiding the movement of Thought onwards to its ultimate 
 object in Religion ; for by it the Encyclopaedic curriculum of 
 Science is crowned by the sacred doctrine of jNIorals, and we 
 may leave pedants to dispute whether this be an art or a science. 
 By this means the Series of Order is brought into better con- 
 formity with the Series of Progress ; and thereby the whole 
 Human Synthesis, speculative, active, and affective is really 
 improved. At this point, the earliest science explored by the 
 wisdom of the Priesthood may be brought into direct harmony 
 with that peculiar to the philosophic reason, if we put aside the 
 intermediate terms whereby a continuous chain of sciences is 
 established between them. We have in the case of an eminent 
 modern thinker, the weak and unfortunate Pascal, a memorable 
 instance of the same mind with a native turn for Geometry as 
 well as Morals ; and that in a time before it was possible to 
 perceive the links which united them in a general chain of 
 Classification. 
 
 The second objection to the separation of Morals from So- 2. second 
 ciology arises from a loose conception of Biology, on the ground that Biology 
 that in the general laws of Vitality the science of man's indi- iior.ais. 
 vidual existence was previously included. This objection is no 
 doubt more formidable than the first ; but, by following out 
 the principles contained in the preceding volume, we may 
 speedily find an answer to it. 
 
 Biologists properly so called, whether theoretical or practical, But Biology 
 always aim at the knowledge of Man with a view to his im- coiifinelV 
 provement ; but it is only in rare instances that both these animai na- 
 objects are accomplished. For to do so is a direct impossibility 
 to thinkers in a stage of materialism so complete, that they pre- 
 posterously neglect the principal characters of human nature^ 
 the moral and intellectual. At bottom, what they study in 
 mankind is not the man, but the animal. Of the essential 
 attributes of the man as a rule they know nothing ; indeed they 
 
 A A 2 
 
 tuie.
 
 356 
 
 SYSTEM OF POSITIVE POLITY. SOCIAL STATICS. 
 
 Besides, 
 
 its subject is 
 Life, not 
 Man. 
 
 But t)ie 
 Cerebral 
 Tlieory of 
 Biology iil- 
 tiiuateiy 
 tends to an 
 Anthropo- 
 logy, or 
 science of 
 Morals. 
 
 know less than the unscientific public, because their observation 
 is engrossed with the body alone. Our so-called physicians 
 are really only veterinary surgeons, though for the most part 
 worse taught than the latter now are in France. They are 
 accordingly as little able to cure animals as they are able to 
 cure men. The younger members of this decaying class begin 
 to their honour to feel their false position, both socially and 
 morally ; nor can it cease, until the service of the Physician is 
 again made an integral part of the office of Priest, as in tlie 
 normal state it should be, and as in olden times it once was. 
 
 As was shown on scientific grounds before (vol. i. p. 474), 
 true Biology has nothing to do with the Knowledge of Man as 
 Individual, but with the general study of Life, as seen in the 
 whole of the Beings enjoying life. Biology is accordingly a 
 necessary precursor, first to the theory of Social Order, on 
 which Vital Order is directly dependent ; secondly, to the true 
 understanding of Man, properly so called, so soon as the essen- 
 tial attributes of his nature are known. The study of Man, the 
 normal conclusion of the Positive doctrine, is now irrationally 
 parcelled out amongst three classes of thinkers : the Physicians, 
 who study only the body ; the Philosophers, who imagine that 
 they study the mind ; and the Priests, who specially study the 
 heart. In consequence of this deplorable subdivision of labour 
 no one of these three classes of mind really understands Human 
 Nature ; for this in its entirety must ever of necessity be in- 
 divisible, however much in our incoherent specialism we would 
 break it into parts. 
 
 However, my eminent predecessor. Gall, at last opened a 
 way which had been already prepared by Cabanis and Leroy. 
 On this theory we may ultimately systematise f he study of man ; 
 for it definitively unites our positive knowledge of the Soul with 
 that of the Body. Physicians and Priests alike have hardly 
 seen the bearing of this revolution in science. The conse- 
 quences could not be seen, until, by founding Sociology, I was 
 able to add the last group to the Encyclopaedic series of the 
 sciences. When this was effected, it was possible to have a 
 systematic basis for an Anthropology, or true science of Man, 
 though this science ought ever to retain its sacred name of 
 Morals. Now that this last condition has been fulfilled, and 
 now that it has already enabled me to construct on subjective 
 methods a sound Cerebral Theory, the seventh and last grada-
 
 Chap. VII.] LIMITS OF SOCIAL VAEIATION. 357 
 
 tion in the grand Hierarchy of Abstract Science is as distinctly 
 defined as any of the others. 
 
 The science of Morals differs from the two preceding sciences Morals con- 
 in that it brings them into close combination. Biology may be gy wituso- 
 looked at as introducing the study of Human Existence through 
 that of the vegetative and animal functions ; whilst Sociology 
 only teaches us to know man's intellectual and moral qualities ; 
 for these can only be properly examined in their collective 
 action. With this basis the true final science, that is Morals, 
 is able to reduce to a system the special knowledge of man's 
 individual nature, by duly combining the two points of view, 
 the Biologic, and the Sociologie, in which that nature must be 
 necessarily regarded. 
 
 Besides this basis of deduction. Morals, like every other it has to ou- 
 
 ' _ "^ serve tlie 
 
 science, requires the direct inductions proper to it : observa- more com- 
 
 ' ' ■'• *■ plex facts of 
 
 tions, such as the instinct of the People and the perceptions of jpdividnai 
 
 ' . . ^^> 'Which 
 
 Women have always made without any teaching from Philoso- ?f! ?""''"''■ 
 phers or Priests. Observations of the kind are necessary, pre- cioiogy. 
 cisely because in Sociology we must entirely eliminate the 
 results of that continual reaction between man's Physical and 
 Moral nature, arising from the organic relations of the Vege- 
 tative viscera with the Affective organs. These individual per- 
 turbations do not in fact sensibly affect collective existence ; 
 and they are of less and less importance in proportion as that 
 existence is developed. Facts peculiar to different individuals 
 eventually neutralise each other : and thus they leave in Socio- 
 logy only the permanent influence of such qualities as are really 
 collective. This is true when we limit our view to mere ob- 
 jective Solidarity ; but the phenomena of individuals disappear 
 more completely when we study subjective Continuity, ever 
 more and more the dominant force in Social Order. For they 
 neutralise each other in the succession of generations, more 
 completely than they do in the union of individuals or of 
 families. This is the main reason that Anthropology, in its 
 strict sense, is at once more special and more complex than 
 Sociology itself. Nevertheless, by the use of the term Morals, to 
 denote the science of man's individual existence, we get a con- 
 venient reminder that this science is strictly confined to the 
 normal grounds of human conduct ; for that reason it sternly 
 rejects idle speculations about special idiosyncrasies which would 
 prove in truth tlie most difficult of all problems.
 
 358 
 
 SYSTEM OF POSITIVE POLITY, SOCIAL STATICS. 
 
 But this TO- 
 ii.me is con- 
 cerned witli 
 Social, ra- 
 ther than 
 Jloral Exist- 
 ent e. 
 
 Method of 
 procedure. 
 
 Four source: 
 of Social 
 Variations : 
 Environ- 
 ment, Life, 
 Humauitj', 
 Idiosyn- 
 crasy. 
 
 With this definitive subdivision of Human Order into its 
 collective and individual sides, we are now in a position to apply 
 the general principles already explained as to the Positive theory 
 of the Limits of Variation. I shall, however, continue the 
 examination rather of Social existence than of jNloral existence, 
 in its right sense, as belongs to the province of this volume. 
 Moral existence, on the contrary, will take the first place in the 
 fourth volume, which will treat directly the normal Organisa- 
 tion of human Life, determined chiefly by the Heart : it having 
 been shown in the third volume that all the human forces are 
 sufficiently developed to admit of S3'stematic discipline. 
 
 As the method of treatment which I propose, respecting the 
 Limits of Social Variation, is based upon my system of general 
 Classification, it will be clearer if I at once state, which mode 
 of that classification I shall adopt. Out of all the arrangements, 
 at once objective and subjective, which this Scale of the Sciences 
 admits, it will be most convenient in this chapter to employ 
 most commonly the quadruple method just stated ; that is, to 
 class the General Order under Material, Vital, Social, and lastly 
 Moral. Nevertheless I shall take occasion, when convenient, to 
 employ the simple ternary method ; that is, grouping the last 
 two terms of the series under the common name of the Human 
 Order. When I proved just now the final separation of the 
 Social and the JMoral spheres, my purpose was simply to find a 
 new instrument for carrying on the highest theoretic concep- 
 tions ; and I liad no intention of binding myself by any pe- 
 dantic terminology, to be followed with blind and puerile 
 servility. 
 
 With this proviso, we must distinguish the modifications 
 peculiar to the Social Existence, as in all other cases, into the 
 direct and the indirect : according as they arise spontaneously 
 from its own proper movement, or as they are induced by the 
 reaction over this existence of the entire body of the real Order 
 of Nature. This reaction again is of two kinds, first, the in- 
 fluence of the Order succeeding to the Social, that is the Indi- 
 vidual ; secondly, the influences of all the preceding modes of 
 Order. Lastly, these latter influences must be again siibdivided 
 accordiDg to their origin, into the Material and the Vital. If 
 we combine these three kinds of differences we come to perceive 
 four general sources of social Variations : that of the Environ- 
 ment, that of Life, that pf Humanity, and lastly that of Indi-
 
 Chap. VII.] LIMITS OF SOCIAL VARIATJON. 359 
 
 vidual Idiosyncrasies. The order in which these are stated is 
 also the order in which they ought to be systematically studied, 
 as it was also the order in which they respectively began to be 
 recognised. For, the fundamental principle of all Positive Clas- 
 sification, the principle of decreasing generality and increasing 
 complexity, is at once a historic and a scientific truth. How- 
 ever, for practical purposes this series may be reduced into its 
 binary form ; that is to say, grouping Environment and Life in 
 one term, and Humanity and the Individual in another term. 
 No real relation of phenomena is ignored by this logical artifice 
 of representing the series in two terms ; if we refer it to the 
 primary distinction between the constant modifications ever in 
 operation throughout Space, and those progressive modifications 
 which can only be developed in Time. This therefore brings 
 us back to one general division into the indirect and the direct ; 
 that is, if we neglect the subdivision of the Human into the 
 Collective and the Individual. Nevertheless, the right under- 
 standing of this subject will be best promoted by using the 
 quaternary series above stated, wherein influences are grouped 
 in the order of their increasing intensity : the Cosmos, Life, 
 Humanity, Man. 
 
 But before treating the normal order of the series of modifi- Govemiug 
 
 " _ principle of 
 
 cations proper to the Social System, we must first establish the variations. 
 fimdamental principle running through their common nature. 
 
 This principle is established by duly following out as a Anexten- 
 
 , general law the admirable aphorism struck out by the great doctrine of 
 
 ■ r ■ -^7. Broussais : 
 
 Broussais : that the lohenoraena of Disease are homogeneous with thatthe per- 
 
 77 ..'. . ,.__^ turbins 
 
 those of Health, hut varying %n intensity (see vol. i. p. o27). forces are 
 This conception, which has a value at once logical and scientific, the normal 
 I there extended to apply to the Collective Organism, having 
 already applied it to the highest Individual functions. Bat 
 Intellects of a truly Encyclopsedic power will have no difficulty 
 in acknowledging that this idea has even more bearing on 
 Material Order ; and that order ought even to have suggested 
 the idea previously, if only Cosmologists had been more familiar 
 with synthetic views of their sciences. In fact, I have already 
 noticed that the movement of the Astronomical world itself 
 everywhere exhibits essential likeness between the forces which 
 disturb and the forces which direct it, as was seen ever since 
 the formation of Celestial Mechanics as a special study. This 
 likeness between the two kinds of forces, may be less evident in 
 
 forces.
 
 360 SYSTEM OF POSITIVE POLITY. SOCIAL STATICS. 
 
 the Physical world, properly so-called, and especially as seen in 
 Chemical action ; but the reason of this is merely that Terres- 
 trial Cosmology is in a more backward state, owing to its greater 
 complexity. For the chief concrete application of its principles, 
 that is the pretended science of Geology, has already shown the 
 better intellects that it must be explained exclusively by nor- 
 mal forces, even in treatiug the phenomena which were once 
 absurdly regarded as inexplicable catastrophes. The three 
 modes or degrees of material existence might therefore bave 
 been sufficient to suggest an inductive basis for the general 
 principle of Variability, but for the academic pedantry which 
 made true scientific thinkers so few. It was in the more com- 
 plex, but also the more modifiable form of economy, the Vital, 
 that this principle was at length discovered by the genius of 
 Broussais, a genius in the true sense synthetic, although badly 
 trained. The principle, it is true, was more important in Bio- 
 logy than in the other sciences, and accordingly would awaken 
 ' a more persevering effort to discover it ; but on the other hand 
 
 it required higher powers of abstraction, such as must fill us 
 with greater admiration and gratitude for this luminous triumph 
 of induction. We shall now carry out this thought into all the 
 grades of the Encyclopaedic series of Sciences ; so that the 
 primary aphorism of Broussais, still under the name .of its 
 immortal author, will henceforward stand for the true governing 
 principle of the theory of Variability in phenomena of every 
 kind. For, if, as this great thinker proved, there is a necessary 
 identity between perturbing influences and the normal forces in 
 every organism, even in the case of distinctly marked maladies, 
 this will also hold good in the case of simple modifications. 
 We may therefore pass to tlie general cou elusion, that the 
 I difference between regular existence and any alteration in that 
 \ existence, is entirely due to different intensity in the phenomena, 
 / either statical or dynamical, and does not proceed from any 
 1^ diversity in the laws which govern both. The principle of 
 Broussais may be thus finally reconstructed ; and in this form 
 my own share of it is simply to have given it a complete 
 general extension, and to have consolidated it into a system, by 
 a judicious use of ^ my constant rule to regard science in its 
 Encyclopaedic character. 
 Law that It will serve more distinctly to define this fundamental law 
 
 Progress is -' 
 
 the develop- of Variability, if we compare it with the law which I propounded
 
 Chap. VIL] LIMITS OF SOCIAL VAEIATION. 361 
 
 ten years ago (in 1842) at the close of my work on Philosophy, ment of 
 It will be found in the sixth volume of the Positive Philosophy 
 (chap. 59, p. 685), where I showed, that in every order of phe- 
 nomena the laws by which they are coordinated must govern 
 all phases of modification ; and that thereby, in every sphere 
 alike. Movement is in strict relation with Existence. There 
 is indeed this further point of resemblance between the principle 
 set forth in the last paragraph, and the principle just referred 
 to, in that as the former was adopted from Broussais, so the 
 latter is but the celebrated Mathematical principle of d'Alembert 
 made general and reduced to system. The principle may be 
 found in the first volume of the Positive Philosophy (chap. 17, 
 p. 491). 
 
 When in Mechanics he laid down, that the whole of the Compared 
 
 ' . with the law 
 
 various motions lost and gained by bodies in mutual relation ofd-Aiem- 
 
 ° ^ , bert in Me- 
 
 necessarily balance each other, he converted Movements into chanics. 
 phenomena of Equilibrium, and thus reduced Dynamical 
 problems to Statical questions. I was scrupulous to point out 
 (Phil. Pos. vol. vi. chap. 59, p. 685), at the very moment when 
 I first propounded this as a law of philosophy, that it was a de- 
 velopment of the law of d'Alembert, and I thereby made its 
 adoption more easy. But, when we compare carefully these two 
 general laws, it will be seen that I should carry the abnegation 
 of my own claims to the discovery too far, if I were to attribute 
 to d'Alembert the principle whereby Movement and Existence 
 may be coordinated in every group of phenomena, precisely as I 
 have attributed to Broussais the first discovery of the law, that 
 every state of Variation is only a phase of a state of Eegularity. 
 For d'Alembert, whose intellect was not truly synthetic, did not 
 extend his principle beyond the simplest phase of material ex- 
 istence, that of Mechanics, without even conceiving that it 
 applied to the Physico-Chemical Order, and yet more to the 
 Vital World. The principle, in truth, seemed likely to have a 
 simply Mathematical use, down to the time when Blainville 
 attempted to extend it, though in a somewhat confused way, 
 to the domain of Biology. When he proposed to distinguish 
 the study of the external sources of modification in Life into 
 special and general, the generalisation therein implied was more 
 in words than in reality, but it led up to the principle of my 
 own (see Phil. Pos. vol. iii. chap. 40, p. 215). My own medita- 
 tions on this law were not finally consolidated, until by an in-
 
 362- SYSTEM OF POSITIVE POLITY. SOCIAL STATICS. 
 
 duction in Sociology, that Progress is the development of Order, 
 I had discovered a corresponding principle in a subject pecu- 
 liarly fitted for reducing it to a definite system. It was only 
 after completing the discovery that I was struck with its neces- 
 sary agreement with the special aphorism that d'Alembert 
 applied to rational Mechanics ; though, having struck it out in 
 this, he did not make it as general as he ought to have done. 
 The principle of Broussais stands on an entirely different ground; 
 for it was missed by the geometers who might have been expected 
 to originate it, and then was directly discovered in the much 
 mo;e complex subject of Biology. For, when he was proving 
 his principle for a form of existence so variable as the Vital, its 
 author must have implicitly extended it to less variable phe- 
 nomena ; although the line of his studies would prevent him 
 from stating explicitly this easy logical operation. It is un- 
 necessary to carry this explanation any further ; but it may be 
 of use, if it point out to young thinkers, yhat is not easy in our 
 age of anarchic thought, the steps of intellectual progress 
 and also true philosophic merit. Since it is always absurd to 
 teach Method apart from Doctrine, it is essential to seize every 
 occasion when sound instruction in logic may be deduced from 
 right procedure in science. 
 Combina- Without further discQssing this point, which has both a 
 
 two laws. historical and a scientific interest, I now proceed to point out 
 how the true theory of every form of existence is necessarily 
 comprised in a judicious blending of the two principles, which, 
 as I have just shown, may be compared, but not identified. In 
 fact, the law of Broussais— that the phenomena of disease are 
 varieties of the phenomena of health more or less intense — im- 
 plies that all kinds of modifications issue out of the normal state. 
 On the other hand, my own law — that Progress is nothing but 
 the development of Order — is an analysis of the normal state ; 
 and invariably connects its Movement with its Structm'e. When 
 we put both laws together, tlierefore, we may secure in every 
 subject of science a true logical unity. We shall obtain this, 
 if after a simple Statical study of regular existence, we proceed, 
 first to a Dynamical estimate of the evolution proper to it, and 
 secondly to the further examination of its various modifications. 
 We may even ultimately regard the principle of Broussais as a 
 mere extension of my own, pushed to its extreme consequences. 
 For, if Progress is everywhere the development of Order, Varia-
 
 Chap. VIL] 
 
 LIMITS OF SOCIAL VARIATION. 
 
 363 
 
 tion may be always reduced to Evolution, sometimes retarded, 
 but most frequently stimulated. However, in spite of this 
 undeniable connection between the two laws, both logically and 
 scientifically, which it is quite right here to point out, we shall 
 have for the most part to use these two principles in practice 
 as if they were radically distinct, whenever the definiteness of 
 the two conceptions they formulate is of higher importance 
 than the agreement between them. 
 
 By virtue of this law, whether we regard it as simple or as 
 double, all Modifications of the Social Order are necessarily 
 limited by the whole body of fundamental rules, which in pre- 
 ceding chapters we have laid down, first as to the Structure, and 
 then as to the Existence of the Collective Organism. Social 
 Modifications, like all others, are a mere question of degree ; 
 and^ accordingly they imply simply varying intensity in Social 
 Statics, and varying rate of speed in Social Dynamics ; but they 
 never atfect the unchangeable conditions of Positive doctrine. 
 In a word, the true scientific spirit will constantly tend to re- 
 duce apparent variations of Quality to simple differences of 
 Quantity. The gradations in this series of modifications, insen- 
 sibly lead us downwards from the most completely normal state, 
 to the most profound anarchy; and this represents all the inter- 
 mediate degrees as subject to the same essential laws as the 
 fundamental type. 
 
 This conception of philosophy logically follows from the 
 scientific ascendency which we have now given to true Positivity. 
 For Invariability in the Order of Nature directly excludes any 
 other explanation of the moditications of that Order but the 
 one just given. If Quality were radically incapable of being 
 stated in terms of Quantity, as, after Kant, the literary and 
 ontological philosophers repeat, there would not really exist any 
 general law, and the notion of laws of Nature would be upset. 
 In a word, no rational Prevision would be any longer possible, 
 and science would be limited to simple Empiricism, and would 
 be stripped alike of induction and of deduction. 
 
 These general remarks, will emphatically prove the import- 
 ance of the supplemental theory to which this chapter is 
 devoted ; and may suggest to some successor of my own one 
 day, how the subject maybe worked out in a special treatise on 
 the Limits of Variation. But they will also serve to show the 
 extreme difficulty of this vast study. It will be enough if I 
 
 The laws of 
 Variation 
 arc, there- 
 fore, corol- 
 laries of the 
 laws of 
 Structure 
 and of Ex- 
 istence. 
 
 0ther\\'ise, 
 there would 
 be no laws 
 of Nature. 
 
 Need of a 
 special trea- 
 tise on So- 
 cial Varia- 
 tions.
 
 364 
 
 SYSTEM OF POSITIVE POLITY. SOCIAL STATICS. 
 
 But it is at 
 present pre- 
 mature. 
 
 1. First or 
 Material 
 source of 
 "Variations : 
 the Environ- 
 jnent. 
 
 here lay down the essential principles, and trace the general 
 features in the subject of Society, the most decisive of all studies. 
 The principle is this : always to refer to the Normal Type the 
 Anomalies of every kind, be they natural or even artificial, 
 which may be fovmd in the most complex kind of existence. 
 But, however difficult may be this theoretic condition in 
 Sociology, the present treatise is already sufficiently advanced 
 to give direct proof of the possibility of satisfying it even with- 
 out the expectations indirectly afforded by its successful accom- 
 plishment in Biology. For even in the present state of anarchy 
 I have frequently pointed to some special verification of laws 
 proper to the normal type; although that state presents the 
 most profound perturbation, at least intellectually, which is 
 possible in the entire current of human destiny. In the third 
 volume, we shall have many striking instances to confirm this ; 
 as we advance in the history of the transition, growing more 
 and more revolutionary, which separates our age from the reign 
 of the Theocracies, the only period of human life that has been 
 entirely normal. Accordingly, if apparent anomalies cannot be 
 duly reduced to phases of the normal type in the science of 
 Sociology as in all other cases, where the study of these ano- 
 malies is really called for, the public will know that the weak- 
 ness lies with the thinkers, and not with the science. 
 
 But any general theory of Variations would be at present 
 premature, were it carried beyond the point of suggesting sys- 
 tematically the different social Modifications, regarded as mere 
 phases of the Normal State. I shall tlierefore here content 
 myself with this methodical enumeration of them, since I have 
 already explained the general order in which they arise. On 
 the one hand, practical requirements do not at present call for 
 more ; on the other hand our theoretic resources do not permit 
 us to proceed any further : it will be enough that this sketch 
 for tlie foundations of the theory should serve as a guide to 
 inquiries hereafter. 
 
 The ascending scale of Social Variability starts with the 
 aggregate of material influences : first Astronomical, Mien 
 Physical, lastly Chemical. These are the most easy to grasp, 
 and the first of which human intelligence undertook the syste- 
 matic study ; a study which was commenced by the great 
 Hippocrates in his admirable and unequalled Treatise upon 
 Climate. The term Material Influences however, would have
 
 Chap. VII.] LIMITS OF SOCIAL VARIATION. 3G5 
 
 to be somewhat forced if we extend it so as really to comprise 
 the whole of this first system of modifying forces. The word 
 Environment, already used as a general term of Biology, seems 
 to me the most convenient for the purpose. At the same time 
 we must not confuse the theory of the Environment in Sociology 
 with that of the Environment in Biology, supposing the latter 
 theory were completed, whilst it is as yet hardly conceived. In 
 fact, the Social Order is indirectly affected by all the modifica- 
 tions which the material Environment produces in the Vital 
 Order. But the proper study of these modifications necessarily 
 belongs to the second system of modifying forces. In order 
 therefore to avoid the vice of studying the same subject twice, 
 we should in the first instance limit the Environment for the 
 purposes of Sociology to those material influences which directly 
 affect Sociality, without sensibly disturbing Vitality. For 
 man's Social existence, as being more complex, admits of many 
 celestial or terrestrial sources of perturbation, which need not 
 be taken into account in treating his Vital existence. It is for 
 this reason that in the Synthetic treatise upon Variability, when 
 it be written, there will need constantly to be kept in view the 
 aggregate Order of Nature, of which Human Order will be only 
 the principal instance, though placed in its proper rank in the 
 Encyclopaedic Scale. 
 
 We may see from these reasons how premature it would be 
 to attempt the formation of any special theory of Environment 
 in Sociology, because there is as yet no theory of Environment 
 in Biology, which must serve as introduction and systematic 
 guide to the former. However, by reason even of this want, a 
 want which it is not my province to supply, it is the more ne- 
 cessary to state the two essential modes in which the Enviion- 
 ment. Celestial or Terrestrial, modifies Social Order without 
 disturbing Vital Order. Were this omitted, the preceding- 
 remarks would be left with a certain vagueness, and would thus 
 fail to present their full logical significance. At the same time 
 it is more easy for me to state both theories briefly, in that 
 they have been already worked out, though under another form 
 and for another object, in the last chapter of the fourth volume 
 of the Positive Philosophy. I shall not decide now. any more 
 than I did then, whether these two influences necessarily exclude 
 others, or are merely the principal influences ; a point which I 
 think it idle to discuss.
 
 366 
 
 SYSTEM OF POSITIVE POLITY. SOCIAL STATICS. 
 
 Influence of 
 the World 
 upon Soci- 
 ety through 
 longevity. 
 
 2. Second 
 source of 
 
 The Modifications of the World may directly affect Hu- 
 manit}^, although confined within limits which do not disturb 
 Life. It will be enough that these influences, celestial or ter- 
 restrial, continuous or temporary, signally change man's lon- 
 gevity, or the state of human population, considered either as to 
 its density, or as to its movements. Since we are yet so completely 
 ignorant of the Biologic laws of longevity, we must conclude 
 their influence to be of small importance in the Vital Order. But 
 in the Social Order, as being more modifiable, we find on the 
 contrary that the ordinary duration of human life is an essential 
 element, either of its Statical consistence, or of its Dynamical 
 evolution, where it largely decides the rate of progress. Since 
 tlie Living are essentially governed by the Dead, the interval 
 between generations, being always determined by the average 
 longevity, directly affects the fvmdamental relation between the 
 two influences, subjective and objective. Even if we limit 
 ourselves to the consideration of the mere Solidarity of man- 
 kind, the greater or less period of each generation profoundly 
 modifies it, for it increases or lessens the respective force of the 
 Conservative instinct and of the Eeconstructive instinct be- 
 longing to tlie old and to the young. As each population has 
 greater or less density, it exerts a similar influence over the entire 
 collective existence, domestic and yet more civic. This fact 
 becomes, first in Space and then in Time, an essential condition 
 of the normal rule : that the Country is subordinate to the 
 Town. The same is true, lastly, of the greater or less period 
 required for the ordinary doubling of ttie human population. 
 For the reaction upon society of this more or less rapid multi- 
 plication, is iù reality the same as the reaction produced by a 
 corresponding change in longevity. Upon all these grounds, 
 the Astronomical, Physical, or Chemical influences, which may 
 be eliminated in considering Vitality, may seriously react upon 
 Sociality. However, the aggregate laws of the World are as 
 yet too little known to enable us to estimate relations so 
 delicate, and I leave the proper study of them to my successors. 
 If they would avoid entangling themselves in academic pue- 
 rilities, they must be careful to frame the entire plan of their 
 researches with constant reference to the gradual extension of 
 the Grreat Being to the different portions of our planet, reach- 
 ins: outwards from its centre in the West. 
 
 We may now pass on to consider the second class of Varia-
 
 Chap. VII.] LIMITS Or SOCIAL VAEIATION. 367 
 
 tions peculiar to the Social Order : those which it experiences variations : 
 
 the Vital 
 
 through the medium of the Vital Oi'der. Although man's in- influences. 
 dividual nature, certainly the vegetative, but also the animal, 
 and even the cerebral is essentially fixed, so long as the form 
 of the Environment is not greatly altered, it nevertheless pre- 
 sents minor differences, resulting from time and space. Now, 
 these subordinate diversities in the Vital Order must largely 
 affect Social Order, which is directly dependent upon it. 
 Variations of the Vital may in the first place affect the Social 
 Order by all the modes pointed out above as to material modifi- 
 cations. But, besides this, they have also a deeper influence ; 
 in that they change, first, the practical necessities which con- 
 stantly control the whole of human existence, then our own re- 
 sources for comprehending and reacting upon the External 
 World. 
 
 The second source of Social Variations, that of Vital con- Different 
 ditions, is therefore in general of a higher rank than that of vitai Rcac- 
 the Material conditions. At the same time, we need not be society. 
 surprised if it be even less understood, because it is closely 
 dependent upon the first class of Variations ; and these have 
 been so imperfectly studied down to the present time. In fact, 
 the most marked and the most permanent of these Vital differ- 
 ences, from which we get the irrational notion of races, appear 
 to be due to local influences, slowly accumulated by inheritance, 
 in such a way as to produce the maximum amount of organic 
 variation (Phil. Pos. vol. iii. p. 247). At least, this happy 
 suggestion of Blainville is the best hypothesis we can frame, and 
 consequently is the one which sound Philosophy would have us 
 use, so long as it is not opposed by plain and constant observa- 
 tions. We thus perceive that the principal influences which 
 Life exerts over Society are themselves due to the reaction 
 which Material Variations exercise over Life. To study them 
 regularly, therefore, we depend directly upon the study of the 
 Biologic Environment ; and this is not yet reduced to system. 
 But, besides these alterations rising from the World Without, 
 the Vital Order, like every other sphere, is subject to sponta- 
 neous alterations of its own ; and lastly to others arising out of 
 the Order succeeding it in the series. Now, both of these, in 
 their turn, react upon Sociality, itself dependent upon Vitality; 
 and thus they modify Society in permanent ways with reference 
 to places, and in a gradual way with reference to times.
 
 35S SYSTEM OF POSITIVE POLITY. SOCIAL STATICS. 
 
 Common ex- This outUue Will show the extreme complexity, and the 
 
 refp'S'it. greater difficulty of the theory of Bioloojic influences, which is 
 
 still less understood than the theory of Material influences. Its 
 
 effect is felt in a confused way in the vague principle of Races, 
 
 just as the former theory was once represented by the theory of 
 
 Climates. But both ideas alike are without any truly positive 
 
 character. The so-called Philosophers who pretend to be 
 
 authorities in Sociology, whilst ignorant of Arithmetic, now 
 
 parade their views about Race, as their predecessors used to 
 
 parade theirs upon Climate, and they thus get a cheap reputation 
 
 for scientific profundity. The very men who criticise so sharply 
 
 the irrational exaggerations of Montesquieu, as to the effect of 
 
 Material conditions in modifying Society, themselves confidently 
 
 lay down principles no less fallacious as to the influence of 
 
 Vital conditions. Both of these kindred scliools forget to apply 
 
 that principle of Positive Logic : that every examination of 
 
 ) any kind of Variations, must be a corollary of fundamental 
 
 laws found in the normal type. Their error lies in converting 
 
 simple differences of intensity and of rate of speed into radical 
 
 divergences, each having laws of its own ; and they thus destroy 
 
 anything like general conceptions, and make sound explanation 
 
 impossible. When we see what deplorable confusion now reigns 
 
 in the two theories, as to the effect on Society of Material or 
 
 Vital conditions, it must strike all how urgent, and yet liow 
 
 difficult, is any really systematic handling of this subject. 
 
 3. Direct We now procccd to those influences which directly modify 
 
 socioîo^c Society, that is to say, those which result from its own proper 
 
 m uence». j^^^ygj^g^t. We vaw^t note a fundamental distinction between 
 
 them, or we shall be involved in a fruitless repetition running 
 
 through our wliole system of Sociology. 
 
 (a.) General lu fact, the Ordered Evolution of human life is conti»ually 
 
 lutio'li is tti'e modifying our normal existence, in the very act of giving it 
 
 Historical incessant development. We shall study tliis progressive reaction 
 
 ^^°^°i\ systematically in its proper place, in tlie third volume treating 
 
 of Social Dynamics. In fact, there is no necessity for any 
 
 special treatment of these direct influences of Variation ; for 
 
 they are an integral part of Social Science, and their place in 
 
 it is the most familiar side, the Philosophy of History. The 
 
 variations which society itself throws up, forming the Dynamic 
 
 Existence, whilst it develops the Statical existence, may be 
 
 put aside for our present purpose, by reason in fact of their
 
 Chap. VIL] LIMITS OF SOCIAL VAEIATION. 369 
 
 immense importance. Unless we reserve them for their proper 
 place in the Philosophy of History, the science of Sociology 
 would be exposed to inextricable confusion. But at the same 
 time we have still left, the third class of Social Variations, 
 mentioned above. 
 
 For, we ought to reserve the name of Modifying powers for (i,.) T,nr. 
 the merely accessory influences ; and under this head will come va'îo'ns^so'. 
 a second form of collective reaction : that of the sum of all eachsingiy' 
 societies upon each singly. 
 
 In abstract Sociology we conceive the Great Being as formed But must 
 and as developed from a single nucleus. In fact, the laws of L-eratediiî" 
 Existence and the laws of Evolution, must be in essentials the doiogy. 
 same for all possible centres of this immense aggj-egate. What- 
 ever be the nucleus that finally preponderates, and whatever be 
 the mode in which the others agglomerate around it, the funda- 
 mental conceptions of Sociology are in no way affected thereby ; 
 and my eminent predecessor Condorcet felt the logical necessity 
 for this law. It will no doubt be an important service of Social 
 Science to determine both of these ultimate results ; but they 
 have no bearing on the formation of the science itself Even if 
 the separate groups of Humanity were always to remain so 
 numerous as to make the unity of the Grreat Being on earth 
 impossible in fact, Sociology, whether Statical or Dynamical, 
 would not be very seriously affected. At the same time, when 
 Condorcet, with an admirable instinct in logic, threw out his 
 hypothesis of framing history as for a single people, he was well 
 aware that this abstract conception, if indispensable as a starting 
 point for historical science, involved the subsequently returning 
 to consider the influence of nations on each other. We may 
 fairly compare this procedure in Social Science, with the work- 
 ing out of problems in Mechanics by using the artifice of inertia; 
 as was done from the commencement of positive philosophy. 
 It was then found necessary, in order to pass from the abstract 
 to the concrete, to reintroduce forces which had been previously 
 eliminated. We know how difficult Geometers have found this 
 process, and it has been the principal cause of their practical 
 failures when attempting to give too great precision to the 
 solution of some special problem. The same is true in a higher 
 degree, when we attempt in Sociology to state the abstract 
 condition in terms of the concrete condition wifch an approxima- 
 tion closer than is needed for any practical purpose. 
 
 VOL. II. B B
 
 370 SYSTEM OF POSITIVE POLITY. SOCIAL STATICS. 
 
 Important 
 in concrete 
 and excep- 
 tional ca^fcs. 
 
 Tliinl class 
 of Social 
 Variations is 
 dne to reac- 
 tion of each 
 group npou 
 tlie rest. 
 
 L 
 
 These arc 
 tither t-pon- 
 tfineoiis or 
 Bjst.ematic. 
 
 The laws of Existence and the laws of Evolution, have always 
 and everywhere the same essential character ; but, if their force 
 together determines the main movement of each group of 
 Humanity, they still leave any group exposed to the reaction of 
 the rest. Directly we attempt, in Statics or in Dynamics, to 
 push our explanations beyond a given degree of precision, we 
 find ourselves forced to consider these mutual influences of each 
 group over others. For the ordinary purposes of Sociologie 
 theory we can fortunately neglect this kind of reaction ; but it 
 is at times indispensable for the treatment of exceptional cases. 
 In the third volume I shall note some striking examples of this, 
 especially in respect to the Middle Age. At the opening of 
 this great transitional period the progress of the West was 
 signally affected by political changes of very distant origin ; so 
 that we find the general state of Europe depending on that of 
 Asia, even of its most Eastern side. At the same time, these 
 influences, though essentially discontinuous in visible result, 
 have in reality nothing accidental about them. They could 
 always have been foreseen by sufficient knowledge of the entire 
 situation of mankind. 
 
 The third class of Social Variations is, therefore, produced 
 by the inevitable but intermittent reaction of the various groups, 
 one upon another. The judicious Ferguson was the first to hit 
 upon the true principle of this latter source of normal V^ari- 
 ations (Phil. Pos. vol. iv. p. 289). It is in fact implied in 
 the law of Broussais ; inasmuch as it would represent Modifica- 
 tions as being nothing but Varieties in intensity or in speed, 
 according to our general law of modifiability. These secondary 
 influences over society are often so much exaggerated that they 
 make any sound social theory impossible ; for when they are 
 looked upon as governing forces, their number and their incon- 
 sistency are such that no regular scheme of luiman phenomena 
 can be framed. Ferguson has however skilfully proved, that 
 even in the case of conquest, the action of a foreign people over 
 the conquered gives rise simply to modifications which would 
 have developed of themselves a little sooner or a little later, the 
 minor changes excepted. 
 
 At the same time this explanation must be strictly confined 
 to cases of original evolution, which of necessity are empirical, 
 not systematic. It is only the study of their spontaneous de- 
 velopment which can suggest or c:-tablish tlie fundamental laws
 
 Chap. VII.] LIMITS OF SOCIAL VARIATION. 371 
 
 of man's Social Nature. When these laws have been discovered 
 by the single energy of the most advanced group of maukind, 
 it is quite possible for the leading people to exercise over back- 
 ward nations a systematic action of much higlier value. We 
 have seen in the first chapter of this volume (pp. 70-119), the 
 extreme importance of securing a sound theory of these Social 
 Transitions. I shall not here anticipate the history of these 
 which will be found in the third volume, or the mode of guiding 
 them to their destined end, which will be considered in the fourth 
 volume ; but I may here point out, how vast and how grand a 
 future is open to this third class of social changes : the influence 
 of the leading groups over the rest. In spite of appearances, 
 they are of much higher importance than either of those which 
 precede. 
 
 I have now only to explain the fourth class of Variations in 4. Fourth 
 Sociology : those which are due to Individual action. This is ciarvari.a- 
 the last indirect modifying force of the Collective Order, al- fluenceoV 
 though in a sense the inverse of the more general modifying on society." 
 forces. If we consider separately each group of mankind, this 
 kind of influence may often be found more important than any 
 other ; and thus it attracted the principal attention of the 
 public and even of philosophers, down to the foundation of 
 Sociology. This^ puerile blunder, which took Individual forces 
 for the sovereign arbiter of hurnan Progress, often gave rise to 
 violent and dangerousextrayagancies ; for it fanned the pride of 
 the great men and surrounded tliem with the illusions of the 
 public. Nevertheless, the practical instinct of true statesmen 
 usually taught them, by rude experience, the limits fixed to 
 their power ; and showed them hoAv completely it depended '""'^ 
 on the general conditions of society. 
 
 It was nothing but his monstrous pride which could have Merely af. 
 suggested the belief in his own boundless power to the reaction- intensity or 
 ary Dictator, who so long crushed France under liis tyranny. 
 The famous aphorism of Napoleon, that the power of a military 
 chief is absolute, which was so rigorously branded by an honour- 
 able publicist, is a direct instance of the grossest of logical 
 blunders, and displays utter ignorance of the laws as to hoAV 
 Force is formed and maintained. But this very man is an 
 example which admirably shows the general limits of these in- 
 dividual modif^dng forces, so that, like all other cases, they may 
 be referred to mere differences of intensity and of rapidity. 
 
 B B 2 
 
 the rate nf 
 
 V
 
 372 SYSTEM OF POSITIVE POLITY. SOCIAL STATICS. 
 
 But docs not 
 originate it. 
 
 Ma\imum 
 Limit of 
 Variation. 
 
 Ferirs if in- 
 tcrniciliato 
 stages l>e- 
 twceii tlie 
 extreme 
 limits. 
 
 For the retrograde tyranny of the Empire, though founded in 
 a time of utter anarchy, so that the means of resistance in con- 
 stituted society were almost neutralised, had yet no real result 
 but to retard, at most for a generation, the natural march of tlie 
 Eevolution in the West. We shall adequately prove this point 
 in the third volume. But there is no other case in history 
 where individual influence could have had so miglity a scope. 
 
 The influence of the Individual, even when exerted on the 
 side of Progress, as was that of the incomparable Frederic, is 
 always restrained within similar limits; although the great 
 movement of society which it promotes, leads us to attach too 
 high a value to personal genius. If we were to throw the cele- 
 brated social axiom of the great Bossuet into a truer form, one 
 which were he now alive he would adopt, it miglit remain of 
 imperishable use. Since the Living are ever, and ever more 
 and more, governed by the Dead, the true priesthood will be 
 able perpetually to remind the proudest tyrants: Man troubles 
 himself, but Humanity disposes of 1dm. I make bold to 
 prophesy, that the virtual result of the attempts now being 
 made (1852) against the irrevocable establishment of the French 
 Kepublic will ere long display the truth of this law: that In- 
 dividuals cannot arrest a Social movement. 
 
 I have now mentioned all the chief classes of Social Varia- 
 tions sufficiently to prepare for a systematic study of them 
 hereafter. And I proceed to consider them together with re- 
 ference to the widest possible divergence from the normal 
 Limits of Variation. In the former cases, I have said nothing 
 as to the degree of each minor influence ; and accordingly the 
 principles which I have laid down apply to Modifications of all 
 kinds, so long as they do not involve the disruption of the 
 system itself. At the same time, opinion in the West is in 
 sucli a condition, even witli the higher minds, that it is necessary 
 to enter into some short explanation as to extreme cases ; in 
 which the really fundamental laws must govern, as completely 
 as they do elsewhere. 
 
 If we press to its consequences the admirable axiom of 
 Broussais, (p. 359), we see that it destroys the old absolute dis- 
 tinction between Health and Disease. Between the extreme 
 limits of the two, we may always find a multitude of inter- 
 mediate stages, not merely imaginary, but perfectly real, and 
 together forming an almost insensible chain of delicate grada-
 
 Chap. VII.] LIMITS OF SOCIAL VARIATION. 373 
 
 tions. I may give an instance of this necessity for an unbroken 
 series of cliange, in the alterations to be met with in Cerebral 
 existence ; where the Biologic point of view may be easily kept 
 subordinate to the Sociologie law. I shall also have furtlier 
 occasion for tlie observation which I proceed to state. 
 
 If the reader recalls what I have already said (see p. 312) niustrated 
 on the nature of all human conceptions, as at once objective neaitiior 
 and subjective, he will admit that the opposite states of Reason 
 and Madness differ only in the respective activity of the two 
 elements in every state of mind. In any act of thought, the 
 objective and the subjective process both enter in varying pro- 
 poi"tions. Should the balance of these proportions be seriously 
 disturbed, either may be exaggerated at the expense of the 
 other ; rmtil it prepares the way for, and if persisted in, pro- 
 . duces actual insanity. Excessive surrender of the mind to the 
 External World, with no due effort of the mind within, leads to 
 pure Idiocy. Madness, on the contrary, is an excessive activity 
 of the mind within, apart from special hallucination. It arises 
 from the apparatus of Meditation failing to correct the sugges- 
 tions afforded by the apparatus of Observation. 
 
 This morbid state may be really better studied in the in- Borderland 
 
 ir>/-^ • TTi between un« 
 
 comparable work of Cervantes than in any treatise on Biology, sound logic 
 We might even trace from it the p-reat principle of Broussais ; nity : Don 
 
 '^ ° ^ ^ Quixote. 
 
 and might then apply it to Society, as I have now done for the 
 first time. In fact, the law of Continuity runs through the 
 whole current of Don Quixote, in the sound instinct with which 
 it marks the intermediate stages between Eeason and Madness. 
 Cervantes indirectly expounds the primary principle of Positive 
 Logic: that directness of 'mind consists in choosing the 
 simplest hypothesis tvhich Jits the case. It would follow from 
 this, that the habit of resorting to complicated reasons to 
 explain facts is, in reality, a step towards Madness ; in that it 
 unduly stimulates the subjective action of the mind. A 
 vigorous brain once started on this course will know no bounds 
 to the extravagance of its arbitrary creations. Every time that 
 facts from the World without refute its hypotheses, such a mind 
 manages to evade conviction by still more elaborate devices to 
 explain them away. 
 
 The admirable picture of folly drawn by Cervantes also Personal ud- 
 
 . c- /-NT,- i.- -L soundness of 
 
 points to the way in vv'hich the due proportions or Objectivity nnndisreia- 
 and Subjectivity in each mind must vary in accordance with time and
 
 374 SYSTEM OF POSITIVE POLITY. SOCIAL STATICS. 
 
 B evolution s 
 nre simple 
 cases of de- 
 gree in 
 change. 
 
 Chronic un- 
 soundness of 
 the AVest 
 due to a loss 
 of any sense 
 of conti- 
 nuity. 
 
 the state of society around it. The regular proportion of the 
 two elements ought to follow the course of human civilisation. 
 We shall state in the third volume the general law of these 
 continuous variations : that the subjective element of thought 
 constantly decreases, and the objective element constantly in- 
 creases. If we compare states of mind in striking antagonism, 
 either in widely different times or widely different places, we 
 find that opinions and desires wliich are properly called madness, 
 in one age or one place, are a j)erfectly normal state of mind in 
 other ages, or other hemispheres. This is a signal proof of the 
 nicety required in judging individual cases of ]Madness ; and it 
 is a grave danger that in our day they are handed over to an 
 ignorant, and often an immoral, Materialism. The truth is, 
 that whatever the disturbance of reason, the positive laws of 
 Cerebral Life, whether in mind or feeling, may be always tniced 
 by philosophic intelligence. And the great Cervantes instinc- 
 tively pourtrays them, amid all the eccentricities of his hero. 
 
 This identity in the elements of Health and Disease, the 
 key of the entire law of Variability, holds good as much for 
 the Collective Order as for the Individual Order. It is indeed 
 more easily recognised in the former case, inasmuch as it is 
 really less involved in complication. If tliey saw tlie wliole 
 bearing of tliis scientific truth, statesmen would not be so ready 
 to believe that the normal laws of society cease to have any 
 application in times of revolution. The truth however is that 
 in revolutions the disturbance of society is always, as in every 
 other case, a simple question of degree, either in the intensity 
 of some iixed element, or in the rapidity of movement. I shall 
 often have occasion to give specific instances of this, in describing 
 the anarchy of modern times, in spite of the activity which 
 distinguishes it, resulting from the profound breach in the sense 
 of Continuity with the past. 
 
 If we analyse tlie cerebral condition of the West we find it 
 in a morbid state, amounting in reality to chronic unsoundness ; 
 chiefly, it is true. Intellectual, but continually complicated by 
 Moral disturbance, and often attended with Material agitation. 
 The note of unsoundness, consisting in the fact that Medita- 
 tion is unable to correct the errors of Observation, is only too 
 conspicuous in our modern life, especially when we look to the 
 law of subjective Continuity, the main source of Collective Order. 
 Never was there a time when the term mental alienation, iuit^
 
 Chap. VU.] LIMITS OF SOCIAL VARIATION. 375 
 
 etymological sense, could be more truly applied tlian to this 
 melancholy spectacle, of the entire race of the Living stolidly 
 rebelling against the beneficent rule of the Past, even in the 
 act of dreaming about the Future. Now, however grave such a 
 disturbance of society may be, we are never at a loss to detect 
 in it the laws of the normal state ; and some of them appear to 
 me more striking than they do in situations of a more regular 
 kind. But when we see what different opinions are current on 
 this subject, we may learn how completely relative all such 
 judgments are ; for they depend on the notion we form of the 
 normal type. 
 
 In fact there are still many minds which are honestly unable it is miicii 
 to see in this state of things any disorder at all ; because the tim'^nis"" " 
 negative phase of the eighteenth century is still to them the poséa,^ ^"^'' 
 highest model of man's social nature. At the same time, there 
 is nothing arbitrary in the subject ; and when we survey the 
 destinies of mankind as a whole, we can always perceive the 
 type to which they tend. But in doing this, we gain a purer 
 and profounder sense of Order ; and we see how revolutionary 
 are many epochs whicli philosophers are wont to regard as being 
 quite as normal as they appeared to the generations who lived 
 in them. 
 
 If we judge the anarchy of modern times by the light of Andrcaiiy 
 the doctrines before stated on the Structure and Existence of theciowiinui 
 the collective Org-anism, the whole era will appear to us as craciesand 
 
 n • -1 11 J- mi theintro- 
 
 simply the last stage of an immense social perturbation. The duotiouof 
 disorder in fact began, when the ancient Theocracies first dis- 
 solved ; for they were the only complete type of Social Order 
 which the world has hitherto seen. As they broke up, there 
 grew the principle, which is in all times and in all places revo- 
 lutionary : that the Superior should be elected by the Inferior ; 
 and this dogma, gaining fresh force gradually for tliirty cen- 
 turies, now threatens political society with destruction. The 
 original purpose of this principle was simply that of modifying 
 the system of Caste, which had become utterly oppressive. But 
 since it destroyed the ancient principle of transmitting power, 
 whilst it substituted no new principle, the dogma could do 
 nothing but dissolve societies, and ultimately overturn them. 
 It is left for Positivism to put an end to this long disease in 
 society ; for in place of the Theocratic succession by Divine 
 Eight, it puts the Sociocratic succession by the choice of the
 
 TlIEOr.Y OF 
 ■IIIF.IR DE- 
 
 376 SYSTEM OF POSITIVE POLITY. SOCIiVL STATICS. 
 
 Superior ; so that no break will be caused in the continuity of 
 mankind. Be this as it may, the spectacle of such different 
 judgments shows how necessarily relative is our normal state, 
 and how essentially unchangeable are its abstract laws, whether 
 collective or individual. 
 
 This general theory of Social Variations will now be com- 
 pp.^-i7G-382.' plete, when I have added one more essential principle, that of 
 Law of De- the coutinuous development traceable in the relative force of 
 
 velopment '■ 
 
 in the four thcse four kiuds of Modifvinff Influences. Since no one of 
 
 classoj of JO 
 
 Social Va- these four can be always and equally intense as human existence 
 
 nation. ■' n. .^ 
 
 advances, we have still to describe the common law of these 
 inevitable changes. We may find the solution in the growing 
 regularity of the Human Order, due mainly to the reaction of 
 human society over the original imperfections of the Order of 
 Nature, an influence which man exerts at first instinctively, and 
 then more and more in systematic ways. 
 re"°Tarify in ^^ ^^'^^ sight it might appear that such a law contradicts 
 once^'bTin-' ^^^® gi'owing complication in social phenomena, due to the 
 teinai effort, gracl^ial exteusiou both of Solidarity and Continuity throughout 
 mankind. But through all the Hierarchy of Natm-e, the law of 
 inevitable increase in Complication in proportion with the 
 decrease of Generality, gives rise to two inverse consequences. 
 And these tend to balance each other ever more and more ; be- 
 cause as Uahility to imperfection increases, capacity for im- 
 provement increases. If we consider Material Order, and even 
 Vital Order alone, notwithstanding this principle it is true that 
 the real harmony of the system would become less perfect, in pro- 
 portion as it becomes more complex ; and the same rule would 
 hold good for the Human Order if it were ever delivered over 
 blindly to the natural consequences of its greater complication. 
 Such a hypothesis, however, is fortunately out of the question ; 
 or at least it can only be realised for a season, at a moment when 
 man's subjective experience from the Past is confounded or 
 neutralised, by the anarchy of the objective Present. In the 
 General View (p. 21), I showed how the inevitable conflict 
 waged by Human Providence against the Fatality of Nature, 
 gave our existence a regularity far beyond that which would 
 otherwise belong to so complex an organisation as man's. I 
 shall now reduce this suggestion to a complete law ; that is to 
 say I shall show a continuous progress in this conflict, whilst I 
 treated it before as an unvarying phenomenon.
 
 Chap. VII.] LIMITS OF SOCIAL VARIATION. 377 
 
 If we take the general sources of Variation iust described, 1-"^, thnt 
 
 . ^ tlie norninl 
 
 we may easily see in each of them the general law : that mail's '-Tji* •"'«■'«i- 
 
 .... . . ^7 7 V ' " ily tends to 
 
 activity IS continually giving fresh ascendency to the normal overcome 
 stcUe over the different modifications of it. tio"s. 
 
 In the first place this is obvious with regard to Climate ; i. c\\\\ua. 
 the active care of the Gfreat Being-, even in the beginning- of ishes the if- 
 civilisation, gradually reduces all the influences of Climate inatu. 
 which are open to man's intervention, and it preserves us in a 
 growing degree from all those which are beyond his resources. 
 Thus it is that man's Planet tends to become uniformly habit- 
 able, if we except certain spots of extremely unpromising con- 
 ditions. The permanent expedients of civilisation sometimes 
 succeed in freeing the Vital conditions from their natural de- 
 pendence ujDon Material order. For instance, the artificial 
 warmth of towns in Eussia often causes menstruation to take 
 place as early as it does in India. The extravagance of those 
 who dogmatise about Climate is, therefore, the more singular, 
 inasmuch as its effects are iji a very great measure neutralised 
 by civilisation. 
 
 The same is true of Eace, though this second modifying -• Tiie in- 
 
 ^ <^ c/ o flnence of 
 
 influence of society is more important than the former. The «ace grows 
 
 •^ ^ ever of less 
 
 pretentious philosophers, who are ever ready with this fantastic importance, 
 explanation of social movement, are hardly aware that they are 
 forcing the theory, at the very time when this kind of influence 
 is being more and more confined to minor variations. Differ- 
 ences of race at no time did more than affect the rate of our 
 social evolution, and they never changed its character or the 
 course which it took ; but the truth is, that the reaction of Eace 
 upon Society was formerly much greater than at present. In 
 the first place, the continually increasing mixture of races, has 
 a direct tendency to do away with this source of variety ; but 
 furthermore, the Progress of mankind in the mass, is gradually 
 undermining the consequences of Eace differences, even more 
 completely than it overcomes the effects of Climate. And be- 
 side, as Cosmic influences are lessened in effect, this tends to 
 diminish the varieties of vital conditions ; for the latter were 
 originally produced by the Environment. 
 
 If the three principal Eaces of mankind, the White, the TJ^>|jf'» 
 Yellow, and the Black, are closely compared, and there are only ^;^^:f^=jj^^. 
 three Eaces which present really positive distinctions, we must goi, Negro. 
 see how their respective qualities will tend to balance one
 
 378 SYSTEM OF POSITIVE POLITY. SOCIAL STATICS. 
 
 another when the whole Human Family shall be completely 
 assimilated, and all the forces of human natm-e called into 
 active service. Contrasting- the two extreme types, it is plain 
 that the Black Eace is as mach above the White, on the side 
 of feeling-, as it is below it on the side of intelligence. So long- 
 as the main task of human life was to develop man's various re- 
 sources, superiority of intelligence overpowered the respect for 
 feeling ; and thus it much exaggerated the difference of Race. 
 This will not be the case hereafter ; 'when the group that leads 
 /vae van of civilisation will be chiefly concerned with the 
 ' discipline of all man's real powers, so as ultimately to 
 
 They will bo bring tlicm into harmony for the common good. Then the 
 
 harmonised. Pleart will definitively assume its natural place of authority, and 
 will incline the Mind to do justice to the qualities of the 
 : despised races, who are able to do such good service on behalf 
 .of the Great Being^ The middle race illustrates the same 
 truth, though the contrast is less marked. For the Yellow 
 race appears to me to have the same superiority over the other 
 two on the side of Activity as they have respectively on the 
 side of Intelligence and Feeling. IWhen we shall all join in 
 x^developing the resources of our domain the Earth, all these 
 differences of organisation will be more and more made use of 
 by the true Providence, which will transform hatred and 
 (Jiostility into new sources of universal harmony.j The same 
 systematic wisdom, which will labour to associate with man's 
 work all the animals capable of sucli training, will be directed 
 in the first place to make all varieties of the ruling species work 
 together in unison. These ultimate modifications of the imity of 
 mankind, by the gradual influence of its Environment, would 
 necessarily develop in turn each of the three great cerebral re- 
 gions, with more energy than the other two. The theory of the 
 Brain woiJd in fact imply that entire harmony of the Great Being 
 should call out into intimate cooperation with each other the 
 three great races, the Speculative, the Active, and the Affective. 
 As we saw that the indirect and involuntary modifications 
 of society are at once diminished and made regular by the 
 expansion of civilisation, so also, the direct and more or less 
 voluntary modifications are yet more subject to the same law 
 of change. 
 
 fu ttielT^ No one can dispute this truth, as to international influences ; 
 
 fluence of f^^. ^^^ g^^ ^^x^t they interfere less and less with the spontaneous
 
 Chap. VIL] LIMITS OF SOCIAL ViVEIATION. 379 
 
 evolution of each Sfroup of mankind. We are not to suppose one Nation 
 
 1 • 1 I- • • ^ ^ on others. 
 
 that the subsidence of this source of disturbance in Society is 
 simply, or even mainly, due to the fortunate transformation 
 that has been going on in man's social activity : since Industry 
 took the place once occupied by War. The reason is rather to 
 be found in that progressive ascendency, which, by the laws of 
 human nature, the Subjective Continuity of Humanity is ever 
 acquiring over the Objective Solidarity of men. In presence 
 of this mighty Empire of the Dead, the petty turmoils of the 
 Living dwindle into less and less account. The immense popu- 
 lations, whether White or Yellow, who have most respected the 
 continuity of mankind, exhibit still decisive proofs of this law. 
 Neither Military violence, nor Industrial fraud, have yet been 
 able sensibly to change the characteristic manners and habits 
 implanted by Theocracy ; and these habits will never be broken 
 up by the influence of the West, so long as that influence shall 
 remain at once ignorant and self-seeking. The changes, which 
 beyond dispute have been introduced into such societies since 
 the commencement of our Middle Age, bear not the slightest 
 trace of any Monotheist intervention. I venture to assert that 
 a special study of these cases, rightly conducted, will show that 
 all modifications in the old Theocratic systems have been no- 
 thing but spontaneous results of local evolution. Even the 
 state of flux peculiar to our modern manners, rendering us so 
 . sensitive to the reaction of other nations, brings into fresh 
 prominence the fact, that this third modifying force of society, 
 the_International influence, is growing at once weaker and more 
 regular, and that in a way more distinctly than either the in- 
 fluence of Climate or of Eace. Every day furnishes us with 
 evidence of this, in the small hold secured by those annexations 
 f of peoples which are not spontaneous. For instance in France, 
 i the case not merely of Algeria, but also of Corsica, and even of 
 I Alsace, prove clearly the increasing impotence of a long foreign 
 i domination to absorb any nationality really distinct. 
 ' Lastly in the fourth class of Social Modifications, we may 4. The in. 
 
 "^ fluence of 
 
 trace yet more evidently than in the other three, the common individuals 
 
 ■^ '' 1 T-) 1 over Society 
 
 law : that they are becoming weaker and more regular. Jioth grows less. 
 of these results are yet more distinctly than before due to the 
 growing dominion of the Dead over the Living, a truth which 
 is at tlie bottom of all sound explanations in Sociology, as it is 
 at the bottom of all harmony in Practical life. In face of this
 
 380 
 
 SYSTEM OF POSITIVE POLITY. SOCIAL STATICS. 
 
 Human Or- 
 der grows 
 ever move 
 regular, by 
 an increas- 
 ing power of 
 Self-modifi-/ 
 cation, \ 
 
 TJnder the 
 increasing 
 ascendancy 
 of Human- 
 ity. 
 
 irresistible pressure of our ancestors, the agitations of our con- 
 temporaries grow more and more idle ; even in situations where 
 they have the greatest scope. The history of the past, supplies 
 us with many decisive instances of this. However deplorable, 
 for instance, was the retrograde tyranny of Bonaparte, it has 
 had less influence over Europe than the domination of Attila, 
 which indeed was of a nobler kind. ' And in like manner con- 
 'versely, the excellent personal influence of Frederic was certainly 
 less than that not merely of Alexander, but also of Cœsar, and 
 even of Charlemagne. 
 
 The short analysis just given, amounts therefore to this : 
 that it gives us fresh assurance, of that consolatory law, which a 
 synthetic view of civilisation suggested at the outset. Human 
 Order exhibits a course of increasing regularity, by virtue of 
 man's ever growing power to affect the sum of his destinies. 
 Althougli all the forces modifying society grow less and less 
 intense, the reaction of the Great Being over tlie Fatality upon 
 wliich it depends, grows ever more and more complete. We 
 thus dispose of that serious difficulty which threatened us, when 
 the conclusion of Social Statics seemed to point to a constantly 
 increasing complication of society. A complete answer is given 
 by means of the universal law that explains all variations in 
 nature. Phenomena of all kinds, whilst they are growing more 
 and more complex, at the same time are growing more and 
 more capable of modification. Where development takes place, 
 in like manner complication is multiplied as evolution is 
 effected. But at the same time, the highest class of pheno- 
 mena, which are also the most complex, tend to exhibit an 
 Order more and more regular, whicli almost recalls in its sym- 
 metry the liigher types of Celestial Movement. This balance 
 in favour of Kegularity is due to the wisdom and energy of the 
 grand agent of Progress. For Humanity is ever at work to 
 assert its own high freedom of action, and thus triumphs over 
 the blind Fatality encompassing its life. 
 
 To ameliorate man's Condition or man's Nature, not to 
 make an idle display of man's Power, is the spirit in which we 
 must labour without ceasing to modify the Universal Economy 
 of things. It matters little, therefore, that the normal Varia- 
 tions of Human Order, are growing positively weaker, if in 
 doing so they are constantly growing more orderly. This ten- 
 dency in the Modifying forces to grow weaker is far from
 
 Chap. VII.] LIMITS OF SOCIAL VARIATION. 381 
 
 diminisbiug- our true empire over our own destinies. On tlie 
 contrary, this much increases our power, and even renders it 
 far nobler ; for it keeps man's action pure from any arbitrary 
 motive. In truth, if the laws of Nature in the aggregate work 
 up to this end, it is mainly the result of the gradual perfecting 
 of Man's wisdom, as man's powers are more and more devoted 
 to secure his highest destiny. Our.cares and our energies were 
 long- confined to the improvement of the Physical World ; tliey 
 were next absorbed in Intellectual Progress ; and they are lastly 
 concentrated upon JMoral Order, by which tlie great issues of 
 human life must finally be judged. It would seem as if the 
 long anarchy in which w^e live, might for ever debar Civilisation 
 from reaching this sacred end of all effort ; but we may reflect 
 how, without our wills, we are being called back to it by the 
 growing power of the G-reat Being ; even before it has yet at- 
 tained to a full sense of its supremac3\ 
 
 The^^^rowing weight of the Past is ever silently ordering the Growing ns- 
 course of the, Future : and no Material variations, and no Vital thera^t " 
 modifications, and neither Social nor Individual perturbations, vnsmt, 
 can ever arrest its work. Forty centuries ago, the genius of the 
 Theocracies had an instinctive sense : that the Bead govern the 
 Living ; and we see this spirit in the system of Caste, and in 
 tlie pathetic ceremonials with which they celebrated the sacred 
 rites of Burial. Although the West has so far lost its reason, 
 that, for the time, it ignores tliis supreme law of Human Order, 
 the constant ascendency of the Past, the law itself is continually 
 growing in importance, by reason, first, of the perpetual 
 strengthening of the forces that control human life, and then 
 b}'' the perpetual weakening- of those forces which disturb it. 
 Of the three powers which control the Living, the Material, tlie 
 Affective and the Intellectual, the two latter which are most 
 adapted to feel, and to transmit the action of the Dead, that is ^ 
 to say, the influence of Women and the authority of the Priest, 
 are ever tending to an importance higher than that of the 
 Practical government, which is least in sympathy with the Past. 
 
 Spirits new-made by our Religion will henceforward accept, wiii he 
 knowingly and willingly, the ennobling dominion of the Past ; mpt or bo. 
 whilst the rebellious spirits endure it blindly and perforce. 
 But the good will bless it, as the source of man's lu'ghest per- 
 fection, as that which guides to good all personal desires, so 
 that they are insensibly lost in the harmonious working of feel-
 
 382 SYSTEM OF POSITIVE POLITY, SOCIAL STATICS. 
 
 , ing and of reason. With the full assurance that Happiness, 
 like Duty, is to be found only in the more perfect surrender of 
 self to the Great Being, in whom the Universal Order is trans- 
 fio-ured, the wise will strive ever to devote their lives more truly 
 ^ to its service. Man's prudence and energy only bring out with 
 all their resources man's natural state of dependence ; so that 
 they force him to seek outside himself the only foundations on 
 which he can give stability to his life. It would seem as if these 
 fixed grounds were wanting as regards man's highest func- 
 tions, those of Social life, which are most in need of regulation, 
 by reason of their greater complication. But Deatli, the natural 
 issue of Life, is converted into the principal instrument by 
 which Life is reduced to system. It was with reference to 
 private existence, that my sainted and eternal companion 
 uttered that profound sentence : ' There is nothing in Life irre- 
 vocable, but Death.' Nevertheless, this truth has a still higher 
 meaning when applied to the Social System. It then coincides 
 with the primary law of human organisation. For the sub- 
 jective influence of the Dead predominates over the objective 
 energy of the. Living, only by virtue of the fact, that the first 
 is irrevocable, and thereby, it ultimately bends everything 
 changeable before it. 
 Growing as- The impressive truth to which this chapter has brought us 
 
 Languages? may be illustrated in a very striking way, if we apply it to the 
 institution of Language, the most social of all institutions, and 
 yet the one best fitted to develop personal qualities. Lender 
 the increasing pressure exerted by subjective influences, human 
 Language is perpétuais tending to full and ultimate symmetry, 
 in the degree that man's Solidarity and Continuity broaden ; 
 notwithstanding the objective varieties in it due to Climate, to 
 Race, and to Nationalities or Individualities. This destined 
 state of Unity is at once a consequence and a condition of a 
 Universal Religion ; and it will justify by reason that instinct 
 of each man's heart to bow down before the revered will of tlie 
 Great Being, whose controlling authority is ever guiding our 
 lives in spite of ourselves.
 
 383 
 
 CONCLUSION OF THE SECOND VOLUME. 
 
 Humanity is so far above all otlier known beings that it finds 
 itself compelled to work out its own destin}^, with no «general 
 type as a guide to direct its natural tendencies, until it has 
 reached that point in its evolution where the Laws of Progress 
 can be grasped. It begins by attributing its own existence, 
 like all otlier existences, to Absolute Powers ; and these it in- 
 voluntarily endo\\fs with all the attributes of wisdom and of 
 goodness which in that stage it is able to conceive ; and in so 
 doing, it sets up these Powers provisionally as the guides of its 
 conduct. But, as all such religious institutions can never be 
 anything but subjective, they always fall short, whether for 
 theory or for practice, of an objective ground of action and 
 belief; such as man finally works out for himself by studying 
 the laws of human progress. 
 
 To be able to direct our destinies on system, instead of sub- 
 mitting blindly to their weight, is the principal mark of the £idl 
 maturity now reached by the Van-guard of mankind. Hence- 
 forward, this central nucleus of the true Great Being will follow 
 its natural course, with a just sense of the goal set before it, as 
 well as of its own available resources. Thus wisely directed, 
 the less advanced groups of men will be better able to adapt 
 their career by the light of the common laws ; and thus all 
 may be brought up to the Normal State, with fewer difiiculties 
 and with greater speed. 
 
 This full manhood of the race, can only be attained when it 
 has accomplislied two great works in Philosophy, or rather in 
 Religion. The fundamental type of human existence must be 
 determined first, and then the laws of its development. The 
 first of these conditions has been the subject of tliis volume, the 
 latter condition will be the subject of the next. 
 
 The foundation of both was worked out in tlie type in tlie 
 theory of Human Unity and of its slow preparation (chap. i.).
 
 384 SYSTEM OF POSITIVE POLITY. SOCIAL STAÏICS. 
 
 With this as a starting" point, I laid down the Positive theory 
 of man's elementary existence ; treating first the Activity which 
 dominates it, next the Family ties of which it is made up, and 
 then the Language wliich permits it to extend (chaps, ii., iii., 
 and iv.). Having done this, I was able to construct a syste- 
 matic and abstract programme of Human Order ; dealing suc- 
 cessively with the Structure of the great organism, its complete 
 Existence, and lastly the Limits of its different Modifications 
 (chaps, v., vi., and vii.). 
 
 Tlie scheme of this volume may be summed up and illus- 
 trated by simply tracing the history of the elementary term of 
 Statics ; inasmuch as Language has an inherent tendency to 
 reflect man's entire nature. If we compare the two general 
 senses of the word, Order, we find that it always connotes at 
 the same time cominandment and arrangement. During the 
 whole course of previous civilisation, the pm'pose of whicli was 
 rather to develop man's various forces than to regulate them, 
 Command was thouglit more important than Arrangement ; 
 and indeed Arrangement could not even begin in any other 
 way, for want of an external base. The adult state of Man, on 
 the other hand, is distinguished by the higher importance 
 of Arrangement ; when. Order being directly founded upon its 
 objective type in External Nature, it merely requires Command 
 as a subsidiary instrument, wherewith to turn our decisions into 
 practical action. Thus the contrast between the Absolute syn- 
 thesis and the Eelative synthesis may be represented as the 
 mere reversing of the places held, now by one, and now by the 
 other sense of the word. Order. In fact the inversion which is 
 thus naturally brought about between Command and Arrange- 
 ment is at once a formula to express the fact : that Laws have 
 taken the place of Causes ; and an indication of the growing 
 tendency to make Spiritual Discipline of higher import thau 
 Temporal Government. 
 
 It might be thought that the fundamental laws of Human 
 Order would be sufficient to give a systematic form to tiie 
 destiny of man : wliich must ever consist in a closer approach 
 to the primary type. But we may gather from all that has 
 been said in this volume, that, however necessary is this body 
 of theory, it is in no way all that we rcc^uire ; for it has left 
 undetermined the manner, and t]io time, in which tlie typical 
 Order may ultimately come about, simply explaining the con-
 
 CONCLUSION. 385 
 
 ditions which inevitably prepare the way. Tlie most complete 
 Statical theory therefore is never adequate as a guide to social 
 action ; although it is always an element necessary for action. 
 To rely upon the Statical type alone, or even too largely, would 
 usually involve us in serious mischief; for it would give to our 
 political designs too absolute a character, and too vague a 
 direction. 
 
 A comparison drawn from Mathematics will serve to give a 
 good general idea of these two dangers, and it will illustrate 
 the true use of the Statical half of the science of Sociology. 
 The Statical theory is, in Social phenomena, what the various 
 right lines are to the geometer, in working out the problems 
 of a curve, especially in determining its asymptotes. When a 
 curve has many asymptotes, as may often be the case with a 
 very simple equation, we may obtain from the sum of them as 
 a preliminary valuable indications as to the general figure of 
 the curve ; and we may get from these data approximate re- 
 sults of considerable value. But no use of these right lines 
 will ever supply the place of direct and specific treatment 
 of the orbit described by the curve ; for it will always leave 
 many important questions undetermined. The same error 
 would be still more marked in Political Science, if we attempted 
 to trace the course of Progress by applying directly to Social 
 Statics ; for Statics can only supply us with a vast group of 
 asymptotes, necessarily common to a multitude of different 
 courses. Yet we have to choose one course out of many. 
 
 To assist us in this ultimate choice of a course to be adopted, 
 and the decision must be made before action can begin, we have 
 nothing to resort to, but Social Dynamics. Although, in study- 
 ing Progress we must always treat it as a mere development of 
 an already defined Order, the more precise methods of Historical 
 Science alone can teach us, what are at each epoch the prac- 
 ticable paths towards the given Type, and by what course of 
 procedure they may be found. Not only are our notions of the 
 Normal State rnade clearer and more consistent by knowing the 
 laws of Movement; but this knowledge points out the only 
 highway, where we are safe both from Eeaction and from 
 Anarchy ; for we should be continually oscillating between 
 these two, were we to confine our view to Statical conceptions 
 where questions of Time are eliminated. The more necessary 
 VOL. II. c c
 
 386 CONCLUSION. 
 
 that it was for this volume to put aside this question of Time, 
 for, as in Mechanics, it would otherwise have been impossible 
 to build up any general law, so much the more necessary is it 
 for the philosophy of history to bring the element of Time to 
 the front, in order to place on a settled footing the relations of 
 the Abstract and the Concrete. 
 
 Amongst numberless examples which history can supply of 
 dangerous illusions due to the use of Statical views without 
 their dynamic corrective, it is enough to mention how all the 
 great men of antiquity utterly misconceived the gain to civili- 
 sation, which the Middle Age had in store. I pointed out 
 (p. 87), how the best spirits of the ancient world long com- 
 mitted the blunder of rejecting Catholicism in its birth, as it 
 seemed to them to be directly diverting Humanity from the 
 noble social end which towards the close of antiquity seemed to 
 be opening to mankind. Now we can easily perceive how this 
 mistake, inevitable as it was, was produced; it was owing to their 
 complete ignorance of any historical movement, which could 
 enable them to see the necessary stages through which they must 
 pass in order to reach this Statical Type. From the time of 
 Scipio and Caesar down to Trajan and Constantine, philosophers 
 and statesmen were both coming more and more to perceive, how 
 the entire advance of the whole Eoman world was implanting 
 Positive knowledge in place of Theological or Metaphysical 
 creeds, and Industrial activity in place of a life of War. But, 
 as they had no clear Knowledge of human Progress, they utterly 
 failed to see how necessary to civilisation was the stage of 
 Monotheism and of Feudalism. The best amongst them were 
 thus too often led to sully their names by savage persecution of 
 the Christians, who unconsciously were working out the lofty 
 Organisation of Life, towards which also the greater Komans 
 were struggling after an abstract, and therefore impossible, 
 type. 
 
 Such a catastrophe may warn us how urgent is the need for 
 the true Philosophy of History, for want of which the Intelli- 
 gence of modern times may again think it necessary to break 
 with the Past, and for fifteen centuries to seek a new course 
 for human progress. It is true that in the act of con- 
 ceiving aright the normal order in Social Statics, we make a 
 necessary approach to the period of its actual advent ; for 
 the imagination never can be very far in advance of reality.
 
 CONCLUSION. 387 
 
 especially in such a case as the ultimate state of Humanity. 
 But tlie general conviction that we are approaching this type 
 will not enable us to dispense with a third volume on History, 
 to show in detail how in fact this result may be attained ; 
 and then a fourth volume on Practice will be needed to de- 
 velop that general Faith wherein the Progress of mankind 
 will be finally embodied in a system. 
 
 END OF THE SECOND VOLUME. 
 
 LOSDOX : PRINTED BV 
 
 SPOTTISWOODE AND CO., NEW-STKKET SQUAUE 
 
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