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hinding together all men under one faith . As with religion , so with philosophy , no one doctrine is universal : there are almost as many philosophies as philosophers . The dogmas of Germany are laughed at in England and Scotland ; the psychology of Scotland is scorned in Germany , and neglected in England . Besides these sectarian divisions , we see Religion and Philosophy more or le 4 ss avowedly opposed to each other . This , then , is the fact with respect to general doctrines . Religions are opposed to religions , philosophies are opposed to philosophies , while religion and philosophy are essentially opposed to each other . similar absence
In positive Science there is less dissidence , but there is a of any general doctrine . Each science rests on a broad firm basis of ascertained truth , and rapidly improves j but a Philosophy of the Sciences is nowhere to be found , except in the pages of Auguste Comte . The speciality of most scientific men , and their seeming incapacity of either producing or apprehending general ideas , has long been a matter of just complaint . As I often say , they are hodmen and fancy themselves architects . This incapacity is one of the reasons why nebulous metaphysics still waste the fine activity of noble minds , who see clearly enough that , however exact each separate science may be , these sciences do not of themselves constitute
philosophy : bricks are not a house . In the early days of science general views were easily attained . As the materials became more complex , various divisions took place ; one man devoted himself to one science , another to another . Even then general ideas were not absent . But , as the tide swept on , discovery , like advancing waves , succeeded by discovery , new tracks of inquiry opening vast wildernesses of undiscovered truth , it became absolutely necessary for one man to devote the labour of a life to some small fraction of a science , leaving to others the task of ranging his discoveries under their general head . The result has been that most men of science regard only their speciality , and leave to metaphysicians the task of constructing a general doctrine . Hence we find at present abundance of
ideas powerless , because they are not positive ; and the positive sciences powerless , because they are not general . The aim of Comte is to present a doctrine positive , because elaborated from positive science , and yet possessing all the desired gene . rc . lity of metaphysical schemes , without their vagueness , baselessness , and inapplicability . 1 will now quote some remarks fromjComte ' s introductory lecture . * " It is not , I believe , to the readers of this work that I require to prove that ideas govern the world , maintain it in order , and throw it into anarchy ; or , in other words , that the whole social mechanism is based ultimately upon opinions . They well know that the present great political and moral crisis in society really depends , at bottom , on our intellectual anarchy . Our greatest evil , indeed , consists in the profound divergence
existing among all minds in relation to every fundamental maxim , fixity in which is the principal condition of all social order . So long as individual minds do not adhere together from a unanimous agreement upon a certain number of general ideas , capable of forming a common social doctrine , the state of the nations will of necessity remain essentially revolutionary , in spite of all the political palliatives that can be adopted ; and will not permit the establishing of any but provisional institutions . It is equally certain that , if this union of minds , from a community of principles , can once be obtained , institutions in harmony with it will necessarily arise , without giving room for any serious shock , —that single fact of itself clearing away the greatest disorder . It is , therefore , to this point that the attention of all those who perceive the importance of a truly normal state of
things ought principally to be directed . Now from the point of view to which the different considerations noticed in this discourse have by degrees elevated us , it is easy at once to characterize the present state of society with precision and to its inmost centre , and at the same time to deduce the means by which we can effect an essential change upon it . Founding on the all important law enounced at the beginning of this discourse , I believe I can exactly sum up all the observations made upon the present condition of society , by simply saying that the present intellectual anarchy depends , at bottom , on the simultaneous
employment of three philosopliies radically incompatible : the theological , metaphysical , and positive philosophies . It is in fact clear , that if any one of those three philosophies really obtained an universal and complete preponderance , there would be a determinate social order , whereas our espceial evil consists in the absence of all true organization whatever . It is the co-existence of the three antagonistic philosophies that absolutely prevents a mutual understanding upon any essential question . Now , if this view is correct , we have only to ascertain which of the three philosophies can , and , will then feel
from the nature of things , must prevail ; every man of sense obliged to concur in ita triumpli , whatever his own peculiar opinions may have been before the question was thoroughly analyzed and settled . The inquiry being at once reduced to this simple footing , it plainly cniinot remain for any length of time indeterminate ; because it is evident , from all sorts of reasons , the principal of which I have noticed in this discourse , that the positive philosophy i » alone destined to prevail , according to the ordinary course of things . It alone , for a long series of ages , has been making progress , while its antagonists have constantly been in a state of decadence ; rightly or wrongly , —it matters not : the general fact is incontestable , and that is enough . "
Surely no one will question this fact of scientific progress , concurrent with the decadence of Religious and Metaphysical systems ? If he do question it , I refer him to the ample proofs furnished by Comte ; and—as regards Metaphysics—refer him to the Biographical History of Philosophy . This unequivocal proclamation of history must not be disregarded 5 that which Humanity has persisted in through the long course of centuries let no man shut his eyes to ! . r V . , I cannot better conclude these general considerations thai * by giving Comte ' s views of education .
" .- The establishment of the Positive Philosophy will be the presiding and influencing agent in the general reconstruction of our system of education . Already , indeed , all enlightened minds' unanimously recognise the necessity of discarding our European system of education , which is still essentially theological , metaphysical , and literary , and substituting for it a positive education in harmony with the spirit of the age , and suited to the wants of modern civilization . The spontaneous conviction of this necessity has been everywhere extending itself , as we see from the varied and ever increasing attempts , for a century , and particularly of late , to diffuse positive instruction , and to augment it witLout limit . The
different governments of Europe have always zealously joined in these efforts , when they did not happen to originate them . But while we further these useful undertakings , as far as possible , we must not conceal the fact , that in the present state of our ideas , they are utterly powerless to effect their chief object , —namely , the radical regeneration of general education . For , the exclusive speciality , and too marked absence of any bond of connexion which continue to characterize our mode of regarding and cultivating the sciences , must of necessity greatly affect the manner of expounding them in our course of education . If an intelligent person at the present day studies the principal branches of natural philosophy , in order to
form a general system of positive ideas , he is obliged to study each of them separately , after tiie same method , and in the same detail , as if his object specially were to become an astronomer , or a chemist , &c . Hence such an education is almost impossible , and necessarily imperfect , even where the intellect of the student is of the highest order , and his position , otherwise , the most favourable ; and it would be altogether a chimerical proceeding , for people going through a general course of education to attempt studying the sciences in this detailed way . And yet a general education absolutely requires an ensemble of positive conceptions upon all the great elements of natural phenomena . It is an ensemble of this sort , on a scale more or less extensive ,
that must henceforth become , even among the popular masses , the permanent basis of all human combinations , that must , in a word , give the general tone to the minds of our posterity . In order that natural philosophy may complete the regeneration of our intellectual system , already so far in progress , it is indispensable that its different constituent sciences ( exhibited to every mind as the diverse branches of a single trunk ) be , in the first place , reduced to that in which their general features consist , — namely , to their principal methods , and to their most important results . It is only in this way that instruction in the sciences can become among
us the basis of a new and truly rational general education . And there can evidently be no doubt , that , to this fundamental course of instruction , there will be added the different special scientific studies , answering to the different special courses of education which have to succeed the general course . But the essential consideration which I wished to point out here , lies in this , that all these specialities , the accumulation of great labour , would necessarily be insufficient for thoroughly renovating our system of education , if they did not rest on the preliminary basis of tliis general course of instruction , itself the direct result of the positive philosophy as defined in this discourse . "
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THE OPERAS . The voracity of the Hoyal Italian Opora is something incredible . Ono after another , it swallows up sill the celebrities , vocal and instrumental , ofEuropc . Nogrmi , announced in the bills of the- other house , turns out to be " exclusively sccurtwl" to Covcnfc Garden : and so does Joanna Wagner , the Jenny Lind of Germany . On Tuesday , Les Martyrs of Donizotti ( styled in the bills , by a singular compromise , I M artyri ) , ncn in spectacle . The only difficulty of the lioyal Italian this year w an embarras de richessefor what is to be done with tenors and pr »
nm-, donnas , already more than' can be numbered P The " old house , }» l which it is impossible not to foci a certain affection , a sort of admonuu * locorum , announces Mademoiselle < f Angri in that ovor churmu'k L'ltaliana in Alqieri . Is the dc prefix a recent creation of M . Louis Jwnapnrto P Sofio Oruvelli returns fresh from the ovations of -the »»«« Ventodour . Guy Stophan , the dMaes of Madrid , remains QUCO 1 J 01 the Ballet until llosati arrives to dispute the throne . Tj . ^ - ¦* '
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THE THEATRES IN EASTER WEEK . The play-bills are budding promisingly for tho Easter holidays . Now " dramas , extravaganzas , burlosques , diablories , spring up on every s Tho Princess ' s ro-opona , after tho very serious illness of Charles JLean . w tho original Corsican Brothers ( thoro aro at least six couples 01 y sicans in different localities ) , and a now Fairy Extravaganza- uy xu Taylor . Tho Lyceum lma amazed tho town by tho announcement ; w .
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* Two friends have most obligingly placed at . my disposal thoir translated oxtauits and Analyses oi * tho ( Jours de Fhllottophio Positive . 1 may not namo Wiom lxoro , put X thank thorn hero , and profit by thoir iwsiatanco .
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354 THE LEAjDJI . ^;^» tbw » A * ,
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Citation
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Leader (1850-1860), April 10, 1852, page 354, in the Nineteenth-Century Serials Edition (2008; 2018) ncse.ac.uk/periodicals/l/issues/vm2-ncseproduct1930/page/22/
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