I have said that our conception of human unity must be totally inadequate, and, indeed, cannot deserve the name, so long as it does not embrace every element of our nature. But it would be equally fatal to the completeness of this great conception to think of human nature irrespectively of what lies outside it. A purely subjective unity, without any objective basis, would be simply impossible. In the first place any attempt to coordinate man’s moral nature, without regard to the external world, supposing the attempt feasible, would have very little permanent influence on our happiness, whether collectively or individually; since happiness depends so largely upon our relations to all that exists around us. Besides this, we have to consider the exceeding imperfection of our nature. Self-love is deeply implanted in it, and when left to itself is far stronger than Social Sympathy. The social instincts would never gain the mastery were they not sustained and called into constant exercise by the economy of the external world, an influence which at the same time checks the power of the selfish instincts.
To understand this economy aright; we must remember that it embraces not merely the inorganic world, but also the phenomena of our own existence. The phenomena of human life, though more modifiable than any others, are yet equally subject to invariable laws; laws which form the principal objects of Positive speculation. Now the benevolent affections, which themselves act in harmony with the laws of social development, incline us to submit to all other laws, as soon as the intellect has discovered their existence. The possibility of moral unity depends, therefore, even in the case of the individual, but still more in that of society, upon the necessity of recognizing our subjection to an external power. By this means our self-regarding instincts are rendered susceptible of discipline. In themselves they are strong enough to neutralize all sympathetic tendencies, were it not for the support that the latter find in this External Order. Its discovery is due to the intellect; which is thus enlisted in the service of feeling, with the ultimate purpose of regulating action.
Thus it is that an intellectual synthesis, or systematic study of the laws of nature, is needed on far higher grounds than those of satisfying our theoretical faculties, which are, for the most part, very feeble, even in men who devote themselves to a life of thought. It is needed, because it solves at once the most difficult problem of the moral synthesis. The higher impulses within us are brought under the influence of a powerful stimulus from without. By its means they are enabled to control our discordant impulses, and to maintain a state of harmony towards which they have always tended, but which, without such aid, could never be realized. Moreover, this conception of the order of nature evidently supplies the basis for a synthesis of human action; for the efficacy of our action depends entirely upon their conformity to this order. But this part of the subject has been fully explained in my previous work, and I need not enlarge upon it further. As soon as the synthesis of mental conceptions enables us to form a synthesis of feelings, it is clear that there will be no very serious difficulties in constructing a synthesis of actions. Unity of action depends upon unity of impulse, and unity of design; and thus we find that the coordination of human nature, as a whole, depends ultimately upon the coordination of mental conceptions, a subject which seemed at first of comparatively slight importance.
The subjective principle of Positivism, that is, the subordination of the intellect to the heart is thus fortified by an objective basis, the immutable Necessity of the external world; and by this means it becomes possible to bring human life within the influence of social sympathy. The superiority of the new synthesis to the old is even more evident under this second aspect than under the first. In theological systems the objective basis was supplied by spontaneous belief in a supernatural Will. Now, whatever the degree of reality attributed to these fictions, they all proceeded from a subjective source; and therefore their influence in most cases must have been very confused and fluctuating. In respect of moral discipline they cannot be compared either for precision, for force, or for stability, to the conception of an invariable Order, actually existing without us, and attested, whether we will or no, by every act of our existence.
This fundamental doctrine of Positivism is not to be attributed in the full breadth of its meanings to any single thinker. It is the slow result of a vast process carried out in separate departments, which began with the first use of our intellectual powers, and which is only just completed in those who exhibit those powers in their highest form. During the long period of her infancy Humanity has been preparing this the most precious of her intellectual attainments, as the basis for the only system of life which is permanently adapted to our nature. The doctrine has to be demonstrated in all the more essential cases from observation only, except so far as we admit argument from analogy. Deductive argument is not admissible, except in such cases as are evidently compounded of others in which the proof given has been sufficient. Thus, for instance, we are authorized by sound logic to assert the existence of laws of weather; though most of these are still, and, perhaps, always will be, unknown. For it is clear that meteorological phenomena result from a combination of astronomical, physical and chemical influences, each of which has been proved to be subject to invariable laws. But in all phenomena which are not
