Whether we regard its intellectual character or its social objects, it is certain that Positivism must look elsewhere for support. It will find a welcome in those classes only whose good sense has been left unimpaired by our vicious system of education, and whose generous sympathies are allowed to develop themselves freely. It is among women, therefore, and among the working classes that the heartiest supporters of the new doctrine will be found. It is intended, indeed, ultimately for all classes of society. But it will never gain much real influence over the higher ranks till it is forced upon their notice by these powerful patrons. When the work of spiritual reorganization is completed, it is on them that its maintenance will principally depend; and so too, their combined aid is necessary for its commencement. Having but little influence in political government, they are the more likely to appreciate the need of a moral government, the special object of which it will be to protect them against the oppressive action of the temporal power.
In the third chapter, therefore, I shall explain the mode in which philosophers and working men will cooperate. Both have been prepared for this coalition by the general course which modern history has taken, and it offers now the only hope we have of really decisive action. We shall find that the efforts of Positivism to regulate and develop the natural tendencies of the people, make it, even from the intellectual point of view, more coherent and complete.
But there is another and a more unexpected source from which Positivism will obtain support; and not till then will its true character and the full extent of its constructive power be appreciated. I shall show in the fourth chapter how eminently calculated is the Positive doctrine to raise and regulate the social condition of women. It is from the feminine aspect only that human life, whether individually or collectively considered, can really be comprehended as a whole. For the only basis on which a system really embracing all the requirements of life can be formed, is the subordination of intellect to social feeling: a subordination which we find directly represented in the womanly type of character, whether regarded in its personal or social relations.
Although these questions cannot be treated fully in the present work, I hope to convince my readers that Positivism is more in accordance with the spontaneous tendencies of the people and of women than Catholicism, and is therefore better qualified to institute a spiritual power. It should be observed that the ground on which the support of both these classes is obtained is, that Positivism is the only system which can supersede the various subversive schemes that are growing every day more dangerous to all the relations of domestic and social life. Yet the tendency of the doctrine is to elevate the character of both of these classes; and it gives a most energetic sanction to all their legitimate aspirations.
Thus it is that a philosophy originating in speculations of the most abstract character, is found applicable not merely to every department of practical life, but also to the sphere of our moral nature. But to complete the proof of its universality I have still to speak of another very essential feature. I shall show, in spite of prejudices which exist very naturally on this point, that Positivism is eminently calculated to call the Imaginative faculties into exercise. It is by these faculties that the unity of human nature is most distinctly represented: they are themselves intellectual, but their field lies principally in our moral nature, and the result of their operation is to influence the active powers. The subject of women treated in the fourth chapter, will lead me by a natural transition to speak in the fifth of the Aesthetic aspects of Positivism. I shall attempt to show that the new doctrine by the very fact of embracing the whole range of human relations in the spirit of reality, discloses the true theory of Art, which has hitherto been so great a deficiency in our speculative conceptions. The principle of the theory is that, in coordinating the primary functions of humanity, Positivism places the Idealities of the poet midway between the Ideas of the philosopher and the Realities of the statesman. We see from this theory how it is that the poetical power of Positivism cannot be manifested at present. We must wait until moral and mental regeneration has advanced far enough to awaken the sympathies which naturally belong to it, and on which Art in its renewed state must depend for the future. The first mental and social shock once passed, Poetry will at last take her proper rank. She will lead Humanity onward towards a future which is now no longer vague and visionary, while at the same time she enables us to pay due honour to all phases of the past. The great object which Positivism sets before us individually and socially, is the endeavour to become more perfect. The highest importance is attached therefore to the imaginative faculties, because in every sphere with which they deal they stimulate the sense of perfection. Limited as my explanations in this work must be, I shall be able to show that Positivism, while opening out a new and wide field for art, supplies in the same spontaneous way new means of expression.
I shall thus have sketched with some detail the true character of the regenerating doctrine. All its principal aspects will have been considered. Beginning with its philosophical basis, I pass by natural transitions to its political purpose; thence to its action upon the people, its influence with women, and lastly, to its aesthetic power. In concluding this work, which is but the introduction to a larger treatise, I have only to speak of the conception which unites all these various aspects. As summed up in the positivist motto, “Love, Order, Progress,” they
