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Updated: May 9, 2025
There may be something in Comte's suggestion that he could not give his conception any real consistency or vigour, just because he was himself unconsciously under the influence of excessive faith in the effects of legislative action. A fundamental defect in Montesquieu's treatment of social phenomena is that he abstracted them from their relations in time.
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. Undoubtedly "Dieu" disappeared, but the "Nouveau Grand-Être Suprême," a gigantic fetish, turned out bran-new by M. Comte's own hands, reigned in his stead.
Then she suddenly had qualms, like those peculiar ladies told of by Robert Louis Stevenson, who turn the Madonna's face to the wall. The couple went to Montpelier on their wedding-tour, to visit Comte's parents. The new wife agreed with the old folks on but one point the marriage should be solemnized by a priest.
Frederic Harrison, that brilliant and chivalrous philosopher, who still, by his mere personality, speaks for the creed, would tell us that he offers us the philosophy of Comte, but not all Comte's fantastic proposals for pontiffs and ceremonials, the new calendar, the new holidays and saints' days.
"So much the better, my dear comte; tell me all about it." And De Guiche, afraid that Saint-Aignan might perhaps presently observe the window, where the light was still burning, took the comte's arm and endeavored to lead him away. "Oh!" said the latter, resisting, "do not take me towards those dark woods, it is too damp there. Let us stay in the moonlight."
The first onset of these expansive developments has been marked in the world of mind by an expansion of political ideals Comte's "Western Republic" was the first Utopia that involved the synthesis of numerous States by the development of "Imperialisms" in the place of national policies, and by the search for a basis for wider political unions in racial traditions and linguistic affinities.
This was Comte's contention. Others conceded that there might be such an area, but claimed that we can have no knowledge of it. Even the theologians, after their first shock, were disposed to concede that, concerning the magnitudes in which they were most interested, as for example, God and soul, we have no knowledge of the sort which the method of the physical sciences would give.
And he obviously intends that we should be trained to make these fantastical inventions permeate all our associations, until we are incapable of conceiving the world and Nature apart from them, and they become equivalent to, and are in fact transformed into, real beliefs. Wretched as this is, it is singularly characteristic of M. Comte's later mode of thought.
Congreve met the famous epigram about Comte's system being Catholicism minus Christianity, by the reply that it is Catholicism plus Science, he gave an ingenious expression to the direction which is almost necessarily taken by all who attempt, in however informal a manner, to construct for themselves some working system of faith, in place of the faith which science and criticism have sapped.
The foundation of M. Comte's philosophy is thus in no way peculiar to him, but the general property of the age, however far as yet from being universally accepted even by thoughtful minds. The philosophy called Positive is not a recent invention of M. Comte, but a simple adherence to the traditions of all the great scientific minds whose discoveries have made the human race what it is.
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