Auguste Comte was from France and published this book in French in 1844. He made a very great impact on the sciences and claims to have “discovered the principal laws of Sociology." Comte says Reason has become habituated to revolt but that doesn’t mean it will always retain its revolutionary character. He discusses Science, the trade-unions, Proletariat workers, Communists, Capitalists, Republicans, the role of woman in society, the elevation of Social Feeling over Self-love, and the Catholic Church in this book. His goal is to replace theology with philosophy and develop the Religion of Humanity where Imagination is subordinate to Reason as Reason is to Feeling. Positivism can be summed up in this statements from his conclusion: “Love, then, is our principle; Order our basis; and Progress our end.” This is the 1908 edition of the book.
By : Auguste Comte (1798 - 1857),Translated by John Henry Bridges (1832 - 1906)
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Although Positivism has been pretty widely discussed of late, not only by those interested in philosophy and religion, but by the general reader and the public press, perhaps but few of them, whether readers or critics, have exactly grasped the full meaning of it as a system at once of thought and of life. The vast range of the ground it covers and the technical, allusive, and close style of Comte’s writings in the original have made it difficult to master the subject as a whole. It has accordingly been thought that the time has come to add to the ‘New Universal Library’ a translation of The General View of Positivism, i.e., the careful summary of the Positive Polity which Auguste Comte prefixed to the four volumes of his principal work. The translation which was published by Dr. J. H. Bridges in 1865 is at the same time a most accurate version by one of Comte’s earliest followers, and also it is turned in an easy and simpler style, with the references and allusions explained, marginal headings to the paragraphs, and a complete analysis of the contents.
Positivism is not simply a system of Philosophy; nor is it simply a new form of Religion; nor is it simply a scheme of social regeneration. It partakes of all of these, and professes to harmonize them under one dominant conception that is equally philosophic and social. ‘Its primary object,’ writes Comte, ‘is twofold: to generalize our scientific conceptions and to systematize the art of social life.’ Accordingly Comte’s ideal embraces the three main elements of which human life consists—Thoughts, Feelings and Actions.
Now it is clear that no such comprehensive system was ever before offered to the world. Neither the Gospel nor any known type of religion undertook to give a synthetic grouping of the Sciences. No synthetic scheme of philosophy ever attempted to correlate religion, politics, art, and industry. No system of Socialism, ancient or modern, started with mathematics and led up to an ideal of a human devotion to duty, with a ritual of worship, both public and private.
Now Comte’s famous Positive Polity did attempt this gigantic task. And the novelty and extent of such a work explains and accounts for the extreme difficulty met with by readers of the original French, and also for the fascination which it has maintained more than fifty years after the author’s death. It has been talked about, criticized, and even ridiculed, with an ignorance of its true character which can only be excused by the abstract and severe form in which Comte thought right to condense his thoughts. Comte was primarily a mathematician, and neither Descartes nor Newton troubled themselves about ‘the general reader’. Kepler, they say, declared himself satisfied if he had one convert in a century; and philosophers have seldom had justice done them until some generations have passed. The difficulties presented by the scientific form of Comte’s works have been obviated for English readers by the versions of his English followers, which are at once literal translations, analyses, and elucidations. For the ‘general reader’ nothing could be more serviceable than Bridges’ clear presentation of Comte’s own ‘general view’, or summary of his system.
The translation itself is a literary masterpiece. It renders an extremely abstract and complex French type of philosophical dogmatism into easy and simple English, whilst at the same time preserving and even elucidating the somewhat cryptic allusions and nuances of the original. The thought in the French is full, pregnant, and suggestive, at once subtle and abstract, and rich with words of a new coinage—such as altruism, sociology, dynamics (i.e., history), and old words used in a special sense. This difficulty Dr. Bridges surmounts by breaking up the involved sentences, supplying names and facts indirectly referred to, and by transferring technical language into popular English. The success of the translation has been proved by the thousands of copies sold in the original 12mo edition of 1865, in the 8vo edition of 1875, and in the stereotyped reprint of 1881.
A pathetic interest attaches to the history of the translation. In 1860 Dr. Bridges, just settled as a physician in Melbourne, lost his young wife by fever. He at once returned to England, bringing the remains of his wife for interment in the family graveyard in Suffolk. In those days of sailing vessels the voyage home round Cape Horn occupied at least three months. Dr. Bridges resolved to conquer his sorrow, shut himself in his cabin during the voyage home and completed the translation (in 430 pages of print) within the time at sea:—
The sad mechanic exercise,
Like dull narcotics, numbing pain.
Auguste Comte always spoke of the Positive Polity as ‘his principal work’. The Discours sur l’Ensemble, or General View of Positivism, formed the introduction to the four volumes. It forms a summary of the entire work, and it is indeed a systematic application of the doctrine to the actual condition of society. As the Polity, taken as a whole, professes to embody a set of doctrines for the regulation of thought and life, the present Introduction is designed to show the need of such a body of doctrine, the result that they would produce, and the mode in which they are likely to work. Thus, one who desires to see in one view the social purpose which Positivism proposes to effect would find it in no single volume better than in this treatise.
The work consists of six chapters, treating Positivism respectively in its intellectual aspect, its social aspect, its influence on the working classes, on women, on art, and on religion. In other words it illustrates the application of the system to Philosophy, Politics, Industry, The Family, Poetry and The Future. It opens with a comparison of Positivist doctrines with those of the leading extant philosophies. It closes with a picture of society should those doctrines be realized. It is thus both a criticism of current theories, and an utopia of a possible Future. Of the intermediate chapters, the first deals with the principal changes proposed in our actual political system: the next chapter deals with the changes proposed in our present social system. Then come the last two chapters, dealing with the principal agents, Art, Poetry and Religion, by which those changes may be promoted. The book is therefore a practical introduction to the subject as a whole; for it sets forth the aim of Positivism as a system, and then how it seeks to effect that aim.
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