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VIII.

THE SCIENTIFIC ASPECTS OF POSITIVISM.

It is now some sixteen or seventeen years since I became acquainted with the "Philosophie Positive," the "Discours sur l'Ensemble du Positivisme," and the "Politique Positive" of Auguste Comte. I was led to study these works partly by the allusions to them in Mr. Mill's Logic," partly by the recommendation of a distinguished theologian, and partly by the urgency of a valued friend, the late Professor Henfrey, who looked upon M. Comte's bulky volumes as a mine of wisdom, and lent them to me that I might dig and be rich. After due perusal, I found myself in a position to echo my friend's words, though I may have laid more stress on the "mine" than on the "wisdom." For I found the veins of ore few and far between, and the rock so apt to run to mud, that one incurred the risk of being intellectually smothered in the working. Still, as I was glad to acknowledge, I did come to a nugget here and there; though not, so far as my experience went, in the discussions on the philosophy of the physical sciences, but in the chapters on speculative and practical sociology. In these there was indeed much to arouse

the liveliest interest in one whose boat had broken away from the old moorings, and who had been content "to lay out an anchor by the stern" until daylight should break and the fog clear. Nothing could be more interesting to a student of biology than to see the study of the biological sciences laid down, as an essential part of the prolegomena of a new view of social phænomena. Nothing could be more satisfactory to a worshipper of the severe truthfulness of science than the attempt to dispense with all beliefs, save such as could brave the light, and seek, rather than fear, criticism; while, to a lover of courage and outspokenness, nothing could be more touching than the placid announcement on the title-page of the "Discours sur l'Ensemble du Positivisme," that its author proposed

"Réorganiser, sans Dieu ni roi,

Par le culte systématique de l'Humanité,"

the shattered frame of modern society.

In those days I knew my "Faust" pretty well, and, after reading this word of might, I was minded to chant the well-known stanzas of the "Geisterchor".

"Weh! Weh!

Die schöne welt.

Sie stürzt, sie zerfällt

Wir tragen

Die Trümmern ins Nichts hinüber.

Mächtiger

Der Erdensöhne,

Prächtiger,

Baue sie wieder

In deinem Busen baue sie auf."

Great, however, was my perplexity, not to say disappointment, as I followed the progress of this "mighty

son of earth" in his work of reconstruction.

"

Un

doubtedly "Dieu disappeared, but the "Nouveau Grand-Être Suprême," a gigantic fetish, turned out brannew by M. Comte's own hands, reigned in his stead. 'Roi" also was not heard of; but, in his place, I found a minutely-defined social organization, which, if it ever came into practice, would exert a despotic authority such as no sultan has rivalled, and no Puritan presbytery, in its palmiest days, could hope to excel. While, as for culte systématique de l'Humanité," I, in my blindness, could not distinguish it from sheer Popery, wh M. Comte in the chair of St. Peter, and the names of most of the saints changed. To quote "Faust" again, I found myself saying with Gretchen,

is Ungefähr sagt das der Pfarrer auch

Nur mit ein bischen andern Worten."

Rightly or wrongly, this was the impression which, all those years ago, the study of M. Comte's works left on my mind, combined with the conviction, which I shall always be thankful to him for awakening in me, that the organization of society upon a new and purely scientific basis is not only practicable, but is the only political object much worth fighting for.

As I have said, that part of M. Comte's writings which deals with the philosophy of physical science appeared to me to possess singularly little value, and to show that he had but the most superficial, and merely second-hand, knowledge of most branches of what is usually understood by science. I do not mean by this merely to say that Comte was behind our present knowledge, or that he was unacquainted with the details of

the science of his own day. No one could justly make such defects cause of complaint in a philosophical writer of the past generation. What struck me was his want of apprehension of the great features of science; his strange mistakes as to the merits of his scientific contemporaries; and his ludicrously erroneous notions about the part which some of the scientific doctrines current in his time were destined to play in the future. With these impressions in my mind, no one will be surprised if I acknowledge that, for these sixteen years, it has been a periodical s Ice of irritation to me to find M. Comte put forward as a representative of scientific thought; and to observe that writers whose philosophy had its legitimate parent in Hume, or in themselves, were labelled "Comtists" or Positivists" by public writers, even in spite of vehement protests to the contrary. It has cost Mr. Mill hard rubbings to get that label off; and I watch Mr. Spencer, as one regards a good man struggling with adversity, still engaged in eluding its adhesiveness, and ready to tear away skin and all, rather than let it stick. My own turn might come next; and, therefore, when an eminent prelate the other day gave currency and authority to the popular confusion, I took an opportunity of incidentally revindicating Hume's property in the so-called "New Philosophy," and, at the same time, of repudiating Comtism on my own behalf.1

1 I am glad to observe that Mr. Congreve, in the criticism with which he has favoured me in the number of the Fortnightly Review for April 1869, does not venture to challenge the justice of the claim I make for Hume. He merely suggests that I have been wanting in candour in not mentioning Comte's high opinion of Hume. After mature reflection I am unable to discern my fault. If I had suggested that Comte had borrowed from Hume without acknowledgment; or if, instead of trying to express my own sense of Hume's merits with

The few lines devoted to Comtism in my paper on the "Physical Basis of Life" were, in intention, strictly limited to these two purposes. But they seem to have given more umbrage than I intended they should, to the followers of M. Comte in this country, for some of whom, let me observe in passing, I entertain a most unfeigned respect; and Mr. Congreve's recent article gives expression to the displeasure which I have excited among the members of the Comtian body.

Mr. Congreve, in a peroration which seems especially intended to catch the attention of his readers, indignantly challenges me to admire M. Comte's life, "to deny that it has a marked character of grandeur about it;" and he uses some very strong language because I show no sign of veneration for his idol. I confess I do not care to occupy myself with the denigration of a man who, on the whole, deserves to be spoken of with respect. Therefore, I shall enter into no statement of the reasons

the modesty which becomes a writer who has no authority in matters of philosophy, I had affirmed that no one had properly appreciated him, Mr. Congreve's remarks would apply: but as I did neither of these things, they appear to me to be irrelevant, if not unjustifiable. And even had it occurred to me to quote M. Comte's expressions about Hume, I do not know that I should have cited them, inasmuch as, on his own showing, M. Comte occasionally speaks very decidedly touching writers of whose works he has not read a line. Thus, in Tome VI. of the "Philosophie Positive," p. 619, M. Comte writes: "Le plus grand des métaphysiciens modernes, l'illustre Kant, a noblement mérité une éternelle admiration en tentant, le premier, d'échapper directement à l'absolu philosophique par sa célèbre conception de la double réalité, à la fois objective et subjective, qui indique un si juste sentiment de la saine philosophie."

But in the "Préface Personnelle" in the same volume, p. 35, M. Comte tells us:-"Je n'ai jamais lu, en aucune langue, ni Vico, ni Kant, ni Herder, ni Hegel, &c. ; je ne connais leurs divers ouvrages que d'après quelques relations indirectes et certains extraits fort insuffisants."

Who knows but that the "&c." may include Hume? And in that case what is the value of M. Comte's praise of him?