What Was Komp and Durkheims Contribution to Society

French philosopher and sociologist (1798–1857)

Auguste Comte
Comte in 1849
Built-in	Isidore Marie Auguste François Xavier Comte (1798-01-19)19 January 1798 Montpellier, France
Died	5 September 1857(1857-09-05) (aged 59) Paris, French republic
Instruction	Academy of Montpellier École Polytechnique
Spouse(s)	Caroline Massin ​ ​ (one thousand. 1825; div. 1842)​
Era	19th-century philosophy
Region	Western philosophy
Notable ideas	Sociological positivism law of 3 stages encyclopedic police altruism
Influences Salary Bichat Condorcet Ibn Khaldun Descartes Saint-Simon[i] Diderot[two] Maistre[3]
Influenced Émile Littré Karl Marx Charles Darwin Sigmund Freud John Stuart Manufactory Friedrich Nietzsche Herbert Spencer Émile Durkheim Charles Maurras[4] Harriet Martineau Pierre Laffitte Eugen Dühring George Henry Lewes Edward Spencer Beesly Frederic Harrison Leo Strauss

Isidore Marie Auguste François Xavier Comte (French: [o'ɡyst kɔ̃t] ( listen ); 19 January 1798 – 5 September 1857)^[5] was a French philosopher and writer who formulated the doctrine of positivism. He is often regarded as the first philosopher of science in the modern sense of the term.^[6] Comte's ideas were besides fundamental to the development of sociology; indeed, he invented the term and treated that discipline equally the crowning achievement of the sciences.^[7]

Influenced by the utopian socialist Henri de Saint-Simon,^[5] Comte developed positive philosophy in an attempt to remedy the social disorder acquired by the French Revolution, which he believed indicated imminent transition to a new course of gild. He sought to plant a new social doctrine based on science, which he labelled 'positivism'. He had a major impact on 19th-century idea, influencing the work of social thinkers such as John Stuart Manufacturing plant and George Eliot.^[8] His concept of Sociologie and social evolutionism ready the tone for early social theorists and anthropologists such equally Harriet Martineau and Herbert Spencer, evolving into modern academic sociology presented past Émile Durkheim every bit practical and objective social enquiry.

Comte's social theories culminated in his "Religion of Humanity",^[5] which presaged the development of non-theistic religious humanist and secular humanist organisations in the 19th century. He may likewise have coined the word altruisme (altruism).^[nine]

Life [edit]

Auguste Comte was born in Montpellier,^[five] Hérault on 19 January 1798. After attending the Lycée Joffre^[10] and and then the University of Montpellier, Comte was admitted to École Polytechnique in Paris. The École Polytechnique was notable for its adherence to the French ideals of republicanism and progress. The École closed in 1816 for reorganization, however, and Comte connected his studies at the medical school at Montpellier. When the École Polytechnique reopened, he did non request readmission.

Following his return to Montpellier, Comte shortly came to come across unbridgeable differences with his Catholic and monarchist family unit and set off again for Paris, earning money by small jobs.

In August 1817 he plant an apartment at 36 Rue Bonaparte in Paris's sixth arrondissement (where he lived until 1822) and subsequently that twelvemonth he became a student and secretary to Henri de Saint-Simon, who brought Comte into contact with intellectual society and greatly influenced his thought therefrom. During that time Comte published his first essays in the various publications headed by Saint-Simon, Fifty'Industrie, Le Politique, and 50'Organisateur (Charles Dunoyer and Charles Comte's Le Censeur Européen), although he would not publish under his ain name until 1819's "La séparation générale entre les opinions et les désirs" ("The general separation of opinions and desires").

In 1824, Comte left Saint-Simon, once more considering of unbridgeable differences. Comte published a Plan de travaux scientifiques nécessaires cascade réorganiser la société (1822) (Program of scientific studies necessary for the reorganization of society). But he failed to get an academic postal service. His twenty-four hour period-to-twenty-four hour period life depended on sponsors and financial help from friends. Debates rage equally to how much Comte appropriated the piece of work of Saint-Simon.^[1]

Comte married Caroline Massin in 1825. In 1826, he was taken to a mental health hospital, but left without being cured – only stabilized by French alienist Jean-Étienne Dominique Esquirol – and so that he could work again on his plan (he would later attempt suicide in 1827 by jumping off the Pont des Arts). In the time between this and their divorce in 1842, he published the six volumes of his Cours.

Comte adult a shut friendship with John Stuart Manufactory. From 1844, he brutal deeply in dear with the Catholic Clotilde de Vaux, although because she was not divorced from her first husband, their love was never consummated. After her death in 1846 this dear became quasi-religious, and Comte, working closely with Mill (who was refining his own such system) adult a new "Faith of Humanity". John Kells Ingram, an adherent of Comte, visited him in Paris in 1855.

He published four volumes of Système de politique positive (1851–1854). His final work, the first volume of La Synthèse Subjective ("The Subjective Synthesis"), was published in 1856. Comte died in Paris on five September 1857 from tummy cancer and was buried in the famous Père Lachaise Cemetery, surrounded past cenotaphs in memory of his mother, Rosalie Boyer, and of Clotilde de Vaux. His apartment from 1841 to 1857 is at present conserved as the Maison d'Auguste Comte and is located at ten rue Monsieur-le-Prince, in Paris' 6th arrondissement.

Piece of work [edit]

Comte's positivism [edit]

Comte start described the epistemological perspective of positivism in The Grade in Positive Philosophy, a serial of texts published between 1830 and 1842. These texts were followed by the 1848 work, A General View of Positivism (published in English language in 1865). The get-go 3 volumes of the Course dealt importantly with the concrete sciences already in beingness (mathematics, astronomy, physics, chemistry, biological science), whereas the latter two emphasised the inevitable coming of social scientific discipline. Observing the circular dependence of theory and ascertainment in science, and classifying the sciences in this way, Comte may be regarded equally the first philosopher of science in the modern sense of the term.^[11] Comte was also the outset to distinguish natural philosophy from science explicitly. For him, the physical sciences had necessarily to go far kickoff, before humanity could adequately channel its efforts into the about challenging and complex "Queen science" of human society itself. His work View of Positivism would therefore set out to define, in more than particular, the empirical goals of the sociological method.^{[ citation needed ]}

Comte offered an account of social evolution, proposing that lodge undergoes three phases in its quest for the truth according to a general law of iii stages.

Comte'south stages were (1) the theological stage, (2) the metaphysical stage, and (3) the positive stage.^[12] (one) The Theological stage was seen from the perspective of 19th century France equally preceding the Age of Enlightenment, in which homo's place in society and society's restrictions upon man were referenced to God. Man blindly believed in whatever he was taught past his ancestors. He believed in supernatural power. Fetishism played a significant role during this fourth dimension. (two) By the "Metaphysical" stage, Comte referred not to the Metaphysics of Aristotle or other ancient Greek philosophers. Rather, the thought was rooted in the problems of French order subsequent to the French Revolution of 1789. This Metaphysical stage involved the justification of universal rights equally beingness on a vaunted higher plane than the authority of any man ruler to countermand, although said rights were not referenced to the sacred beyond mere metaphor. This stage is known every bit the phase of the investigation, because people started reasoning and questioning, although no solid evidence was laid. The phase of the investigation was the beginning of a earth that questioned say-so and religion. (3) In the Scientific phase, which came into beingness after the failure of the revolution and of Napoleon, people could find solutions to social problems and bring them into force despite the proclamations of human rights or prophecy of the will of God. Science started to reply questions in full stretch. In this regard, he was like to Karl Marx and Jeremy Bentham. For its time, this thought of a Scientific stage was considered upwardly-to-date, although, from a later on standpoint, it is likewise derivative of classical physics and bookish history. Comte's police force of three stages was one of the starting time theories of social evolutionism.

Comte'due south Theory of Scientific discipline – According to him whole of sciences consists of theoretical and applied knowledge. Theoretical cognition divides into general fields as physics or biological science, which are an object of his inquiry and detailed such as botany, zoology, or mineralogy. Main fields mathematics, astronomy, physics, chemistry, biology, and folklore it is possible to lodge according to a decrescent range of research and complicatedness of theoretical tools what is connected with the growing complication of investigated phenomenons. Post-obit sciences are based on previous, for example, to methodically coll chemical science, we must imply acquaintance of physics, because all chemical phenomena are more complicated than physical phenomena, are also from them dependent and themselves practice non have on them an influence. Similarly, sciences classified as before, are older and more than advanced from these which are presented every bit later.

The other universal police force he called the "encyclopedic law". By combining these laws, Comte developed a systematic and hierarchical classification of all sciences, including inorganic physics (astronomy, earth science and chemistry) and organic physics (biology and, for the first time, physique sociale, later renamed Sociologie). Independently from Emmanuel Joseph Sieyès'southward introduction of the term in 1780, Comte re-invented "sociologie", and introduced the term every bit a neologism, in 1838. Comte had earlier used the term "social physics", but that term had been appropriated by others, notably by Adolphe Quetelet.

The most important matter to determine was the natural guild in which the sciences stand – not how they tin can be fabricated to stand up, but how they must stand, irrespective of the wishes of anyone...This Comte accomplished past taking every bit the criterion of the position of each the degree of what he called "positivity", which is simply the degree to which the phenomena tin be exactly determined. This, as may be readily seen, is also a measure out of their relative complexity, since the exactness of a science is in inverse proportion to its complexity. The degree of exactness or positivity is, moreover, that to which information technology can be subjected to mathematical demonstration, and therefore mathematics, which is non itself a physical science, is the general estimate by which the position of every science is to be adamant. Generalizing thus, Comte establish that there were v dandy groups of phenomena of equal classificatory value but of successively decreasing positivity. To these, he gave the names: astronomy, physics, chemistry, biology, and sociology.

This idea of a special science (not the humanities, not metaphysics) for the social was prominent in the 19th century and non unique to Comte. Information technology has recently been discovered that the term "folklore" (as a term considered coined by Comte) had already been introduced in 1780, albeit with a different meaning, by the French essayist Emmanuel Joseph Sieyès (1748–1836).^[xiii] The aggressive (or many would say 'grandiose') means that Comte conceived of this special science of the social, however, was unique. Comte saw this new science, sociology, as the final and greatest of all sciences, ane which would include all other sciences and integrate and relate their findings into a cohesive whole. Information technology has to be pointed out, however, that he noted a seventh science, i fifty-fifty greater than sociology. Namely, Comte considered "Anthropology, or true science of Human being [to be] the last gradation in the Grand Hierarchy of Abstract Science."^[14]

The motto Ordem east Progresso ("Lodge and Progress") in the flag of Brazil is inspired by Auguste Comte'south motto of positivism: 50'amour cascade principe et l'ordre pour base; le progrès pour but ("Love as a principle and lodge every bit the footing; Progress as the goal"). Several of those involved in the armed services coup d'état that deposed the Empire of Brazil and proclaimed Brazil to be a republic were followers of the ideas of Comte.^[15]

Comte'due south explanation of the Positive philosophy introduced the important relationship between theory, practice, and human understanding of the world. On page 27 of the 1855 printing of Harriet Martineau's translation of The Positive Philosophy of Auguste Comte, nosotros see his observation that, "If it is truthful that every theory must exist based upon observed facts, it is equally true that facts tin not be observed without the guidance of some theories. Without such guidance, our facts would be desultory and fruitless; we could not retain them: for the most role, nosotros could not even perceive them."^[16]

Comte's emphasis on the interconnectedness of social elements was a forerunner of modern functionalism. Nevertheless, as with many others of Comte'south time, certain elements of his piece of work are now viewed equally eccentric and unscientific, and his 1000 vision of sociology as the centerpiece of all the sciences has non come to fruition.

His emphasis on a quantitative, mathematical basis for decision-making remains with us today. It is a foundation of the mod notion of Positivism, modern quantitative statistical assay, and business organization decision-making. His description of the continuing cyclical relationship between theory and practice is seen in modern concern systems of Total Quality Management (TQM) and Continuous Quality Improvement where advocates describe a continuous cycle of theory and practice through the iv-part cycle of Plan-Practice-Check-Human action (PDCA, the Shewhart cycle). Despite his advocacy of quantitative analysis, Comte saw a limit in its power to help explain social phenomena.

The early folklore of Herbert Spencer came about broadly equally a reaction to Comte; writing later various developments in evolutionary biology, Spencer attempted to reformulate the discipline in what we might at present describe as socially Darwinistic terms.

Comte's fame today owes in office to Émile Littré, who founded The Positivist Review in 1867. Debates proceed to rage, however, every bit to how much Comte appropriated from the work of his mentor, Henri de Saint-Simon.

Auguste Comte did non create the idea of Sociology, the study of gild, patterns of social relationships, social interaction, and culture, simply instead, he expanded it profoundly. Positivism, the principle of conducting sociology through empiricism and the scientific method, was the primary way that Comte studied sociology. He split sociology into two different areas of study. I, social statics, how society holds itself together, and two, social dynamics, the written report of the causes of societal changes. He saw these areas equally parts of the same system. Comte compared social club and sociology to the human trunk and anatomy. "Comte ascribed the functions of connectedness and boundaries to the social structures of language, faith, and partition of labor."^{[ citation needed ]} Through language, everybody in club, both past, and present, can communicate with each other. Religion unites lodge under a common conventionalities system and functions in harmony nether a organisation. Finally, the division of labor allows everyone in the order depends upon each other.

The Utopian Project [edit]

Comte is frequently disregarded when talking about utopia. However, he made many contributions to utopian literature and influenced the modern-day debate. Some intellectuals allude to the fact that the utopian organization of modernistic life "served as a catalyst for various earth-making activities during the nineteenth and early on twentieth centuries" (Willson, M. 2019) In this utopian project, Comte introduces three major concepts: altruism, sociocracy, and the faith of Humanity. Altruism termed coined by Comte in the 19th century "a theory of deport that regards the good of others as the terminate of moral action." (Britannica, T, 2013). Furthermore, Comte explains sociocracy every bit the governance past people who know each other, friends, or allies. After the French revolution, Comte was looking for a rational footing for regime, after developing the Positivism philosophy he adult sociocracy to the "scientific method" of the government.

The organized religion of humanity [edit]

In later years, Comte developed the Religion of Humanity for positivist societies to fulfil the cohesive function in one case held past traditional worship. In 1849, he proposed a agenda reform called the 'positivist calendar'. For close associate John Stuart Factory, it was possible to distinguish between a "good Comte" (the author of the Course in Positive Philosophy) and a "bad Comte" (the author of the secular-religious system).^[11] The system was unsuccessful simply met with the publication of Darwin's On the Origin of Species (1859) to influence the proliferation of diverse Secular Humanist organizations in the 19th century, especially through the piece of work of secularists such as George Holyoake and Richard Congreve. Although Comte'due south English followers, including George Eliot and Harriet Martineau, for the nearly function rejected the full gloomy panoply of his arrangement, they liked the idea of a religion of humanity and his injunction to "vivre pour autrui" ("live for others"), from which comes the give-and-take "altruism".^[17]

Law of three stages [edit]

Comte was agitated by the fact that no one had synthesized physics, chemistry, and biological science into a coherent system of ideas, then he began an attempt to reasonably deduce facts about the social world from the use of the sciences. Through his studies, he concluded that the growth of the human listen progresses in stages, and so must societies. He claimed the history of society could be divided into three different stages: theological, metaphysical, and positive. The Police of three Stages, an evolutionary theory, describes how the history of societies is split into three sections due to new thoughts on philosophy. Comte believed that evolution was the growth of the human being mind, splitting into stages and evolving through these stages. Comte ended that gild acts similarly to the mind.^[eighteen]

The law is this: that each of our leading conceptions – each branch of our knowledge – passes successively through 3 different theoretical conditions: the Theological, or fictitious; the Metaphysical, or abstract; and the Scientific, or positive.

—A. Comte^[nineteen]

The Law of Three Stages is the development of society in which the stages accept already occurred or are currently developing. The reason why at that place are newly developed stages after a certain time period is that the system "has lost its ability" and is preventing the progression of civilization, causing complicated situations in society. x.^[twenty] The only way to escape the situation is for people inside the civilized nations to turn towards an "organic" new social system. Comte refers to kings to show the complications of re-establishment in society. Kings experience the need to reorganize their kingdom, but many fail to succeed because they practise not consider that the progress of civilization needs reform, not perceiving that there is null more perfect than inserting a new, more harmonious system. Kings neglect to run into the effectiveness of abandoning old systems because they do not empathise the nature of the present crisis. But in guild to progress, there need to be the necessary consequences that come with it, which is caused by a "serial of modifications, independent of the human will, to which all classes of gild contributed, and of which kings themselves have oftentimes been the first agents and nearly eager promoters".^[xx] The people themselves have the power to produce a new system. This pattern is shown through the theological phase, metaphysical stage, and positive stage. The Law of Three Stages is split into stages, much similar how the human mind changes from stage to stage. The 3 stages are the theological phase, the metaphysical stage, and the positive stage, also known every bit the Constabulary of 3 Stages. The theological stage happened before the 1300s, in which all societies lived a life that was completely theocentric. The metaphysical stage was when the club seeks universal rights and freedom. With the third and final phase, the positive stage, Comte takes a stand on the question, "how should the relations among philosophy of scientific discipline, history of science, and sociology of scientific discipline be seen."^[21] He says that sociology and history are not mutually exclusive, simply that history is the method of sociology, thus he calls sociology the "terminal scientific discipline." This positive phase was to solve social issues and forcing these social issues to be fixed without intendance for "the will of God" or "human rights." Comte finds that these stages can be seen across different societies across all of history.

Theological Phase [edit]

The first phase, the theological phase, relies on supernatural or religious explanations of the phenomena of homo behavior because "the human mind, in its search for the primary and final causes of phenomena, explains the apparent anomalies in the universe as interventions of supernatural agents".^[22] The Theological Stage is the "necessary starting indicate of man intelligence" when humans plough to supernatural agents as the cause of all phenomena.^[23] In this stage, humans focus on discovering absolute knowledge. Comte disapproved of this phase considering it turned to simple caption humans created in their minds that all phenomena were caused by supernatural agents, rather than homo reason and experience. Comte refers to Bacon's philosophy that "there tin be no real knowledge except that which rests upon observed facts", but he observes that the primitive mind could not have idea that way because it would have only created a vicious circle between observations and theories.^[23] "For if, on the ane mitt, every positive theory must necessarily exist founded upon observations, it is, on the other paw, no less true that, in club to observe, our listen has demand of some theory or other".^[23] Considering the human mind could not accept thought in that way in the origin of homo knowledge, Comte claims that humans would have been "incapable of remembering facts", and would not have escaped the circumvolve if information technology were non for theological conceptions, which were less complicated explanations to human life.^[23] Although Comte disliked this phase, he explains that theology was necessary at the kickoff of the developing primitive heed.

The first theological state is the necessary starting point of human being intelligence. The human mind primarily focuses its attending on the "inner nature of beings and to the first and terminal causes of all phenomena information technology observes." (Ferre 2) This means that the mind is looking for the crusade and effect of an activity that will govern the social globe. Therefore, it "represents these phenomena equally being produced by a direct and continuous action of more or less numerous supernatural agents, whose arbitrary interventions explain all the apparent anomalies of the universe." (Ferre ii) This primary subset of the theological state is known as fetishism, where the phenomena must exist acquired and created past a theological supernatural beingness such as God, making humans view every event in the universe as a direct volition from these supernatural agents. Some people believed in souls or spirits that possessed inanimate objects and skillful Animism. These natural spiritual beings who possessed souls and may exist apart from the textile bodies were capable of interacting with humans, therefore requiring sacrifices and worship to please the agents. With all these new reasons behind phenomena, numerous fetishisms occur, needing several gods to go on to explicate events. People begin to believe that every object or issue has a unique god attached to information technology. This conventionalities is called polytheism. The mind "substituted the providential action of a single being for the varied play of numerous independent gods which have been imagined by the primitive mind." These Gods often took on both human and animal resemblance. In Arab republic of egypt, there were multiple gods with animal body parts such as Ra, who had the head of a hawk and had sun associations with the Egyptians. The polytheistic Greeks had several gods such equally Poseidon who controlled the ocean and Demeter who was the goddess of fertility. However, with all these new gods governing the phenomena of society, the brain tin can become dislocated with the numerous gods it needs to call back. The man heed eliminates this trouble by believing in a sub-stage called monotheism. Rather than having multiple gods, there is simply one all-knowing and almighty God who is the middle of power controlling the earth. This creates harmony with the universe because everything is nether one ruler. This leaves no defoliation of how to human action or who is the superior ruler out of the several gods seen in polytheism. The theological land functions well as the kickoff state of the mind when making a belief about an effect because it creates a temporary placeholder for the crusade of the action which can subsequently be replaced. By allowing the brain to think of the reason behind phenomena, the polytheistic gods are fillers that can exist replaced by monotheistic gods. The theological stage shows how the primitive mind views supernatural phenomena and how it defines and sorts the causes. "The primeval progress of the human mind could only accept been produced by the theological method, the simply method which can develop spontaneously. It alone has the important holding of offering us a conditional theory,… which immediately groups the beginning facts, with its help, by cultivating our capacity for observation, we were able to prepare the historic period of a wholly positive philosophy." (Comte 149)

Comte believed the theological stage was necessary because of the foundational conventionalities that man's earliest philosophy of caption is the human activity of connecting phenomena around him to his own actions; that human may "apply the study of external nature to his own".^[24] This showtime stage is necessary to remove mankind from the "barbarous circle in which it was confined by the two necessities of observing first, in society to form conceptions, and of forming theories starting time, in order to discover".^[24] Additionally, the theological stage is able to organize order past directing "the first social organization, as it start forms a system of common opinions, and by forming such a organisation".^[24] Though, according to Comte, it could not terminal, this stage was able to plant an intellectual unity that made an impressive political system. The theological country was as well necessary for homo progress on business relationship that information technology creates a class in a order defended to "speculative activity".^[24] It is in this way that Comte sees the theological stage continue to exist into the Enlightenment. Comte momentarily admires the theological stage for its remarkable ability to enact this activity amidst a fourth dimension when it was argued to exist impractical. It is to this stage that the human mind owes "the showtime effectual separation between theory and practice, which could take place in no other manner" other than through the institution provided by the theological stage.^[24]

The Theological Phase is the phase that was seen primarily among the civilizations in the distant past. Having been used before the 1300s, this is a very basic view of the world with little to no involvement in the world of science, and a world of illusions and delusions, as Freud would put information technology. To seek the nature of all beings, mankind puts its focus on sentiments, feelings, and emotions. This turned mankind towards theology and the creation of gods to respond all their questions.

The Theological Stage is broken into three sections:

1. Fetishism is the philosophy in which mankind puts the power of a god into an inanimate object. Every object could hold this power of a god, so it started to confuse those who believed in Fetishism and created multiple gods, and
2. Polytheism is, in bones terms, the conventionalities in an society of multiple gods who dominion over the universe. Within polytheism, each god is assigned a specific thing in which they are the adept of. Examples of this would exist the Greek god, Zeus, the god of the sky/lightning, or Ra, the sun god, in Egyptian mythology. A group of priests was often assigned to these gods to offer sacrifices and receive blessings from those gods, but once again, because of the innumerable number of gods, information technology got disruptive, and so civilization turned to Monotheism.
3. Monotheism is the belief in one, all-powerful God who rules over every aspect of the universe. The removal of an emotional and imaginational aspects of both Fetishism and Polytheism resulted in intellectual awakening. This removal allowed for the Enlightenment to occur besides as the expansion of the scientific globe. With the Enlightenment came many famous philosophers who brought about a great change in the world. This is the reason why "Monotheism is the climax of the theological stage of thinking."^[25]

Metaphysical or Abstract Stage [edit]

The second stage, the metaphysical phase, is only a modification of the kickoff because a supernatural crusade is replaced by an "abstract entity";^[22] information technology is meant to be a transitional stage, where there is the belief that abstract forces control the behavior of man beings. Because it is a transitional stage betwixt the theological stage and the positive stage, Comte deemed it the to the lowest degree of import of the 3 stages and was but necessary because the human mind cannot make the jump from the theological to the positive stage on its own.

The metaphysical stage is the transitional phase. Because "Theology and physics are so profoundly incompatible", and their "conceptions are and so radically opposed in grapheme", human intelligence must have a gradual transition.^[23] Other than this, Comte says that at that place is no other utilise for this phase. Although it is the to the lowest degree of import phase, it is necessary considering humans could non handle the pregnant modify in thought from theological to positivity.^[eighteen] The metaphysical stage is just a slight modification of the previous stage when people believed in the abstract forces rather than the supernatural. The mind begins to notice the facts themselves, caused by the emptiness of the metaphysical agents through "over subtle qualification that all right-minded persons considered them to be only the abstract names of the phenomena in question".^[twenty] The mind becomes familiar with concepts, wanting to seek more than, and therefore is prepared to move into the positive stage.

In understanding Comte's argument, it is important to note that Comte explains the theological and positive stages beginning and only then returns to explain the metaphysical stage. His rationale in this decision is that "any intermediate state can be judged just after a precise analysis of two extremes".^[24] Only upon arrival to the rational positive state can the metaphysical state be analyzed, serving only a purpose of aiding in the transition from the theological to a positive state. Furthermore, this state "reconciles, for a time, the radical opposition of the other two, adapting itself to the gradual reject of the 1 and the preparatory rise of the other".^[24] Therefore, the transition between the 2 states is almost unperceivable. Unlike its predecessor and successor, the metaphysical state does non have a stiff intellectual foundation nor social power for a political system. Rather is only serves to guide man until the transition from imaginative theological country to rational positive country is complete.

Positive stage [edit]

The concluding stage – the positive phase – is when the mind stops searching for the cause of phenomena and realizes that laws exist to govern human behavior and that this stage can exist explained rationally with the employ of reason and observation, both of which are used to report the social world.^[26] This stage relies on science, rational thought, and empirical laws. Comte believed that this report of sociology he created was "the science that [came] after all the others; and as the final science, information technology must assume the job of coordinating the development of the whole of noesis"^[22] because it organized all of human behavior.

The final, most evolved phase is the positivist stage, the stage when humans give up on discovering accented truth, and turn towards discovering, through reasoning and observation, actual laws of phenomena.^[20] Humans realize that laws exist and that the earth can be rationally explained through science, rational thought, laws, and observation. Comte was a positivist, believing in the natural rather than the supernatural, and and then he claimed that his fourth dimension menstruation, the 1800s, was in the positivist phase.^[26] He believed that inside this stage, there is a bureaucracy of sciences: mathematics, astronomy, terrestrial physics, chemistry, and physiology. Mathematics, the "science that relates to the measurement of magnitudes", is the most perfect scientific discipline of all, and is practical to the most important laws of the universe.^[20] Astronomy is the almost unproblematic science and is the first "to be subjected to positive theories".^[23] Physics is less satisfactory than astronomy, because it is more complex, having less pure and systemized theories. Physics, likewise every bit chemistry, are the "general laws of the inorganic world", and are harder to distinguish.^[20] Physiology completes the arrangement of natural sciences and is the most of import of all sciences considering information technology is the "only solid footing of the social reorganization that must terminate the crisis in which the most civilized nations have found themselves".^[23] This stage will fix the issues in current nations, allowing progression and peace.

It is through observation that humanity is able to get together knowledge. The just way inside society to gather bear witness and build upon what nosotros exercise not already know to strengthen society is to observe and experience our situational environs. "In the positive state, the mind stops looking for causes of phenomena, and limits itself strictly to laws governing them; likewise, accented notions are replaced by relative ones," ^[27] The imperfection of humanity is not a consequence of the mode we think, rather our perspective that guides the fashion we call back. Comte expresses the idea that we have to open our optics to different ideas and ways to evaluate our environs such as focusing outside of the simple facts and abstract ideas simply instead swoop into the supernatural. This does non make mean that what is around us is non critical to look out for as our observations are critical assets to our thinking. The things that are "lost" or knowledge that is in the by are still relevant to recent knowledge. It is what is before our fourth dimension that guides why things are the fashion they are today. We would always be relying on our own facts and would never hypothesize to reveal the supernatural if we do not detect. Observing strives to further our thinking processes. Co-ordinate to Comte, "'The dead govern the living,' which is likely a reference to the cumulative nature of positivism and the fact that our current world is shaped past the actions and discoveries of those who came before us,"^{[ citation needed ]} As this is true, the observations only relevant to humanity and not abstractly related to humanity are distinct and seen situationally. The situation leads to human observation as a reflection of the tension in guild can be reviewed, overall helping to enhance noesis evolution. Upon our observation skills, our thinking shifts. As thinkers and observers, nosotros switch from trying to place truth and plow toward the rationality and reason nature brings, giving us the ability to observe. This singled-out switch takes on the transition from the abstract to the supernatural. "Comte's classification of the sciences was based upon the hypothesis that the sciences had developed from the understanding of elementary and abstruse principles to the understanding of complex and concrete phenomena."^[28] Instead of taking what we believe to be truthful nosotros turn information technology around to use the phenomena of science and the observation of natural law to justify what nosotros believe to be truthful within society. The condensing and formulation of man knowledge is what Comte drives us toward to ultimately build the strongest society possible. If scientists do non have the chance to research why a certain animal species are going distinct and their facts researched by those in the by are no longer true of the nowadays, how is the information supposed to grow? How are we to gain more knowledge? These facts of life are valuable, simply information technology is beyond these facts that Comte gestures us to look to. Instead of the culmination of facts with piddling sufficiency, knowledge altogether takes on its role in the realm of science. In connection to science, Comte relates to science in two specific fields to rebuild the construction of human knowledge. Every bit scientific discipline is broad, Comte reveals this scientific nomenclature for the sake of thinking and the future organization of society. "Comte divided sociology into two main fields, or branches: social statistics, or the study of the forces that hold order together; and social dynamics, or the study of the causes of social change," ^[28] In doing this, society is reconstructed. By reconstructing homo thinking and observation, societal operation alters. The attention is drawn to science, hypothesis', natural law, and supernatural ideas, allows sociology to be divided into these two categories. By combining the uncomplicated facts from the abstruse to the supernatural and switching our thinking towards hypothetical ascertainment, the sciences culminate in club to codify sociology and this new societal division. "Every social system… aims definitively at directing all special forces towards a full general result, for the exercise of a general and combined activity is the essence of the society," ^[29] Social phenomena Comte believed can be transferred into laws and that systemization could become the prime guide to folklore then that all can maintain knowledge to continue building a stiff intellectual guild.

To continue building a stiff intellectual society, Comte believed the building or reformation requires intricate steps to achieve success. First, the new society must be created later the old lodge is destroyed because "without…destruction no adequate conception could be formed of what must be done,".^[xxx] Essentially a new society cannot be formed if it is constantly hindered by the ghost of its past. On the same terms, there will be no room for progress if the new order continues to compare itself to the sometime society. If humanity does non destroy the old society, the old social club will destroy humanity.

Or on the other manus, if ane destroys the old society, "without ever replacing it, the people march onwards towards total anarchy,".^[30] If the society is continuously chipped abroad without being replaced with new ideal societal structures, then gild volition fall deeper back into its old faults. The burdens volition abound deep and entangle the platforms for the new society, thus prohibiting progress, and ultimately fulfilling the cursed seesaw of remodeling and destroying guild. Hence, co-ordinate to Comte, to design a successful new club, ane must keep the remainder of reconstruction and deconstruction. This balance allows for progress to go on without fault.

Predictions [edit]

Auguste Comte is well known for writing in his book The Positive Philosophy that people would never acquire the chemical composition of the stars. This has been called a very poor prediction regarding human limits in science. In thirty years people were starting time to learn the limerick of stars through spectroscopy.^{[31] [32]}

Bibliography [edit]

• A general view of positivism [Discours sur l'Esprit positif 1844] London, 1856 Internet Archive
• Bridges, J.H. (tr.); A General View of Positivism; Trubner and Co., 1865 (reissued by Cambridge University Press, 2009; ISBN 978-i-108-00064-2)
• Congreve, R. (tr.); The Canon of Positive Religion; Kegan Paul, Trench, Trübner and Co., 1891 (reissued by Cambridge Academy Press, 2009; ISBN 978-1-108-00087-1)
• with Gertrud Lenzer. Auguste Comte and Positivism the Essential Writings. Transaction Publishers, 1998.
• Martineau, H. (tr.); The Positive Philosophy of Auguste Comte; 2 volumes; Chapman, 1853 (reissued by Cambridge University Press, 2009; ISBN 978-1-108-00118-2) (only note that Cambridge University Press said "Martineau's abridged and more hands digestible version of Comte's work was intended to be readily attainable to a wide general readership, specially those she felt to exist morally and intellectually afloat", and so this is not actually Comte'south own writings)
• Jones, H.S. (ed.); Comte: Early Political Writings; Cambridge University Press, 1998; ISBN 978-0-521-46923-iv
• System of Positive Polity; various publishers
• Cours de Philosophie Positive, Tome Ii; Bachelier, Paris, 1835, The Project Gutenberg eBook of Cours de philosophie positive (2/6), par Auguste Comte; scans of the vi volumes are at Projet Gallica
• with Ferré Frederick. Introduction to Positive Philosophy. Hackett Pub. Co., 1988.
• with H. S. Jones. Early Political Writings. Cambridge University Press, 2003.

Notes [edit]

1. ^ ^{a b} Pickering (2006), p. 192ff.
2. ^ Pickering (2009b), pp. 216 and 304.
3. ^ "Auguste Comte | Biography, Books, Folklore, Positivism, & Facts".
4. ^ Sutton, Michael (1982). Nationalism, Positivism, and Catholicism. The Politics of Charles Maurras and French Catholics 1890–1914 . Cambridge: Cambridge University Printing. ISBN978-0521228688. esp. Chapters ane and 2
5. ^ ^{a b c d} Chisholm, Hugh, ed. (1911). "Comte, Auguste". Encyclopædia Britannica. Vol. vi (11th ed.). Cambridge University Press. pp. 814–822.
6. ^ "Auguste Comte". The Stanford Encyclopedia of Philosophy. Metaphysics Research Lab, Stanford Academy. 2018.
7. ^ "The Founders of Folklore". www.cliffsnotes.com . Retrieved 14 May 2019.
8. ^ http://www.historyguide.org/intellect/lecture25a.html#grade^{[ bare URL ]}
9. ^ "altruism (northward .)". Online Etymology Dictionary . Retrieved 21 Baronial 2013.
10. ^ "Rencontre avec Annie Petit "Auguste Comte"". Montpellier Agglomeration. 19 October 2007. Archived from the original on 15 February 2009. Retrieved xv Oct 2008. Né à Montpellier, brillant élève du Lycée Joffre..." Translation: "Born in Montpellier, shining student of the Lycée Joffre...
11. ^ ^{a b} "Auguste Comte". Stanford Encyclopaedia: Auguste Comte. plato.stanford.edu. Metaphysics Research Lab, Stanford University. 2018.
12. ^ Giddens, Positivism and Sociology, ane
13. ^ Des Manuscrits de Sieyès. 1773–1799, Volumes I and II, published by Christine Fauré, Jacques Guilhaumou, Jacques Vallier et Françoise Weil, Paris, Champion, 1999 and 2007. See also Jacques Guilhaumou, Sieyès et le non-dit de la sociologie: du mot à la chose, in Revue d'histoire des sciences humaines, Number 15, November 2006. Naissances de la scientific discipline sociale.
14. ^ 1874 translation of System of Positive Polity, Vol. II, pages 356–347, cited in Urbanowicz, Charles F. 1992. "Four-Field Commentary". Anthropology Newsletter. Volume 33, Number 9, page 3.
15. ^ "BRAZIL: Order and Progress". wais.stanford.edu.
16. ^ Comte, A. b (1974 reprint). The positive philosophy of Auguste Comte freely translated and condensed past Harriet Martineau. New York: AMS Press. (Original piece of work published in 1855, New York: Calvin Blanchard, p. 27.b)
17. ^ "Comte'southward secular religion is no vague effusion of humanistic piety, merely a complete system of belief and ritual, with liturgy and sacraments, priesthood and pontiff, all organized around the public veneration of Humanity, the Nouveau Chiliad-Être Suprême (New Supreme Great Being), later to be supplemented in a positivist trinity by the Grand Fétish (the Earth) and the K Milieu (Destiny)" According to Davies (p. 28-29), Comte's austere and "slightly dispiriting" philosophy of humanity viewed as alone in an indifferent universe (which can but be explained past "positive" science) and with nowhere to turn but to each other, was fifty-fifty more influential in Victorian England than the theories of Charles Darwin or Karl Marx.
18. ^ ^{a b} Delaney, Tim. "Auguste Comte". Council for Secular Humanism. Quango for Secular Humanism, Oct.-November. 2003.
19. ^ From The Positive Philosophy of Auguste Comte (trans. Harriet Martineau; London, 1853), Vol. I, p. 1.
20. ^ ^{a b c d east f} Comte, Auguste, and Gertrud Lenzer. Auguste Comte and Positivism: The Essential Writings. New York: Harper & Row, 1975. Print.
21. ^ Bourdeau, Michel. "Auguste Comte." Stanford Encyclopedia of Philosophy, Stanford Academy, viii May 2018, plato.stanford.edu/entries/comte/.
22. ^ ^{a b c} Bourdeau, Michel. Auguste Comte. Stanford Academy. http://plato.stanford.edu/entries/comte/ [28 April 2016].
23. ^ ^{a b c d e f g} "Auguste Comte." Columbia Electronic Encyclopedia, 6Th Edition (2015): 1. MAS Ultra School Edition. Web.
24. ^ ^{a b c d due east f g} Lenzer, Gertrud (1998). Auguste Comte and Positivism: The Essential Writings. Transaction Publishers. pp. 286, 289, 292.
25. ^ Priya, Rashmi. "Law of Three Stages: The Corner Stone of Auguste Comte's." Your Article Library, 1 Dec 2014, www.yourarticlelibrary.com/sociology/law-of-three-stages-the-corner-stone-of-auguste-comtes/43729.
26. ^ ^{a b} Delaney, Tim. Auguste Comte. Quango for Secular Humanism, 2003.
27. ^ Bourdeau, Michel. "Auguste Comte". Stanford Encyclopedia of Philosophy . Retrieved 22 May 2019.
28. ^ ^{a b} Fletcher, Ronald. "Auguste Comte". Encyclopedia Britannica. Encyclopedia Britannica. Retrieved 22 May 2019.
29. ^ Comte, Lenzer, Auguste, Gertrud (1975). Auguste Comte and Positivism. Harper and Row.
30. ^ ^{a b} Comte, Auguste (1998). Auguste Comte and positivism : the essential writings. Transaction Publishers. ISBN0-7658-0412-iii. OCLC 473779742.
31. ^ How do nosotros know the limerick of stars?
32. ^ "Comte on Astronomy". www.faculty.virginia.edu.

Sources [edit]

• Mary Pickering, Auguste Comte, Volume 1: An Intellectual Biography, Cambridge University Press (1993), Paperback, 2006.
• Mary Pickering, Auguste Comte, Volume 2: An Intellectual Biography, Cambridge Academy Press, 2009a.
• Mary Pickering, Auguste Comte, Book 3: An Intellectual Biography, Cambridge Academy Press, 2009b.

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Farther reading [edit]

• Henri Gouhier, La vie d'Auguste Comte, Gallimard, 1931 lah
• Jean Delvolvé, Réflexions sur la pensée comtienne, Félix Alcan, 1932
• John Stuart Mill, Auguste Comte and Positivism, Trübner, 1865
• Laurent Fedi, Comte, Les Belles Lettres, 2000, réédition 2005
• Laurent Fedi, L'organicisme de Comte, in Auguste Comte aujourd'hui, K. Bourdeau, J.-F. Braunstein, A. Petit (dir), Kimé, 2003, pp. 111–132
• Laurent Fedi, Auguste Comte, la disjonction de fifty'idéologie et de l'État, Cahiers philosophiques, due north°94, 2003, pp. 99–110
• Laurent Fedi, Le monde clos contre fifty'univers infini : Auguste Comte et les enjeux humains de l'astronomie, La Mazarine, n°13, juin 2000, pp. 12–15
• Laurent Fedi, La contestation du miracle grec chez Auguste Comte, in Fifty'Antiquité grecque au XIXè siècle : un exemplum contesté ?, C. Avlami (dir.), L'Harmattan, 2000, pp. 157–192
• Laurent Fedi, Auguste Comte et la technique, Revue d'histoire des sciences 53/2, 1999, pp. 265–293
• Mike Gane, Auguste Comte, London, Routledge, 2006.
• Henri Gouhier, La jeunesse d'Auguste Comte et la formation du positivisme, tome 1 : sous le signe de la liberté, Vrin, 1932
• Henri Gouhier, La jeunesse d'Auguste Comte et la formation du positivisme, tome ii : Saint-Simon jusqu'à la restauration, Vrin
• Henri Gouhier, La jeunesse d'Auguste Comte et la germination du positivisme, tome iii : Auguste Comte et Saint-Simon, Vrin, 1941
• Henri Gouhier, Oeuvres choisies avec introduction et notes, Aubier, 1941
• Georges Canguilhem, « Histoire des religions et histoire des sciences dans la théorie du fétichisme chez Auguste Comte », Études d'histoire et de philosophie des sciences, Vrin, 1968
• H.S. Jones, ed., Comte: Early Political Writings, Cambridge University Press, 1998
• Angèle Kremer-Marietti, Auguste Comte et la théorie sociale du positivisme, Seghers, 1972
• Angèle Kremer-Marietti, Auguste Comte, la science sociale, Gallimard, 1972
• Angèle Kremer-Marietti, Le projet anthropologique d'Auguste Comte, SEDES, 1980, réédition 50'Harmattan, 1999
• Angèle Kremer-Marietti, L'anthropologie positiviste d'Auguste Comte, Lib. Honoré Champion, 1980
• Angèle Kremer-Marietti, Entre le signe et l'histoire. L'anthropologie positiviste d'Auguste Comte, Klincksieck, 1982, réédition L'Harmattan,1999
• Angèle Kremer-Marietti, Le positivisme, Coll."Que sais-je?", PUF, 1982
• Angèle Kremer-Marietti, Le concept de science positive. Ses tenants et ses aboutissants dans les structures anthropologiques du positivisme, Méridiens Klincksieck, 1983
• Angèle Kremer-Marietti, Le positivisme d'Auguste Comte, L'Harmattan, 2006
• Angèle Kremer-Marietti, Auguste Comte et la science politique, in Auguste Comte, Program des travaux scientifiques nécessaires pour réorganiserla société, L'Harmattan, 2001
• Angèle Kremer-Marietti, Auguste Comte et l'histoire générale, in Auguste Comte, Sommaire appréciation de l'ensemble du passé moderne, L'Harmattan, 2006
• Angèle Kremer-Marietti, Auguste Comte et la science politique, L'Harmattan, 2007
• Angèle Kremer-Marietti, Le kaléidoscope épistémologique d'Auguste Comte. Sentiments Images Signes, Fifty'Harmattan, 2007
• Realino Marra, La proprietà in Auguste Comte. Dall'ordine fisico alla circolazione morale della ricchezza, in «Sociologia del diritto», XII-2, 1985, pp. 21–53
• Pierre Macherey, Comte. La philosophie et les sciences, PUF, 1989
• Thomas Meaney, The Organized religion of Science and Its High PriestThe Faith of Scientific discipline and Its Loftier Priest, The New York Review of Books, 2012
• Jacques Muglioni, Auguste Comte: united nations philosophe pour notre temps, Kimé, Paris, 1995
• Annie Petit, Le Système d'Auguste Comte. De la scientific discipline à la religion par la philosophie, 2016, Vrin, Paris
• Gertrud Lenzer, Auguste Comte: Essential Writings (1975), New York Harper, Paperback, 1997
• Raquel Capurro, Le positivisme est united nations culte des morts: Auguste Comte, Epel, 1999 (traduit en français en 2001) : l'étude la plus récente sur la vie d'Auguste Comte, la vision sans complaisance d'une psychanalyste de 50'école de Lacan
• Auguste Comte, Positive Philosophy of Auguste Comte (1855), translated by Harriet Martineau, Kessinger Publishing, Paperback, 2003; too available from the McMaster Archive for the History of Economic Thought: Volume 1, Volume Two, Book Three
• Pierre Laffitte (1823–1903): Autour d'united nations centenaire, in Revue des Sciences et des Techniques en perspective, 2ème série, vol. 8, due north°2, 2004, Brepols Publishers, 2005
• Zeïneb Ben Saïd Cherni, Auguste Comte, postérité épistémologique et ralliement des nations, L'Harmattan, 2005
• Wolf Lepenies, Auguste Comte: die Macht der Zeichen, Carl Hanser, Munich, 2010
• Oséias Faustino Valentim, O Brasil e o Positivismo, Publit, Rio de Janeiro, 2010. ISBN 978-85-7773-331-half-dozen.
• Jean-François Eugène Robinet, Find sur l'oeuvre et sur la vie d'Auguste Comte, par le Dr Robinet, son médecin et 50'un de ses treize exécuteurs testamentaires, Paris : au siège de la Société positiviste, 1891. 3e éd.
• Jean-François Eugène Robinet, La philosophie positive: Auguste Comte et Yard. Pierre Laffitte, Paris : Thousand. Baillière, [ca 1881].
• Auguste Comte Sociology Theory Explained
• Andrew Wernick, Auguste Comte and the Organized religion of Humanity, Cambridge University Press, 2001.
• "Origins of Sociocracy". Sociocracy. Sociocracy.
• Britannica, T. Editors of Encyclopaedia. "Altruism". Encyclopedia Britannica. Encyclopaedia Britannica.
• Gane, Mike (2016). "Journey to Isidore". Revue européenne des sciences sociales. 52 (ii): 43–67. doi:10.4000/ress.3590.
• Gane, Mike (2006). Auguste Comte. 2 Park Square, Milton Park, Abingdon, Oxon OX14 4RN: Taylor & Francis. pp. 1–xiii. ISBN9780415385435. {{cite book}}: CS1 maint: location (link)

External links [edit]

• Works by Auguste Comte in eBook course at Standard Ebooks
• Works by Auguste Comte at Project Gutenberg
• Works by or about Auguste Comte at Internet Annal
• Works by Auguste Comte at LibriVox (public domain audiobooks)
• Auguste Comte: Stanford Encyclopaedia of Philosophy
• Review materials for studying Auguste Comte
• J.H. Bridges, The Seven New Thoughts of the Positive Polity 1915
• Henri Gouhier, "Final Chapter – Life in the anticipation of the Grave", from The Life of Auguste Comte (1931). In Comte's last years, practicing his own religion.
• Auguste Comte quotes
• Auguste Comte at Discover a Grave
• Positivist Church of Brazil
• The Three Cs and the Notion of Progress: Copernicus, Condorcet, Comte by Caspar J One thousand Hewett
• The positive philosophy, Auguste Comte / freely translated and selected by Harriet Martineau, Cornell Academy Library Historical Monographs Collection – downloadable version
• Some selections from beginning lecture of Grade of Positive Philosophy
• Auguste Comte – High Priest of Positivism by Caspar Hewett
• Maison d'Auguste Comte

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Source: https://en.wikipedia.org/wiki/Auguste_Comte

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