Auguste Comte Quotes

When once we quit the basis of sensation, all is in the wind. To talk of immaterial existences is to talk of nothings. To say that the human soul, angels, god, are immaterial, is to say they are nothings, or that there is no god, no angels, no soul. I cannot reason otherwise: but I believe I am supported in my creed of materialism by Locke, Tracy, and Stewart. {Letter to John Adams, from Monticello, 15 August 1820}

The sacred formula of positivism: love as a principle, the order as a foundation, and progress as a goal.

Religion is an illusion of childhood, outgrown under proper education.

To understand a science it is necessary to know its history.

76. David Hume – Treatise on Human Nature; Essays Moral and Political; An Enquiry Concerning Human Understanding 77. Jean-Jacques Rousseau – On the Origin of Inequality; On the Political Economy; Emile – or, On Education, The Social Contract 78. Laurence Sterne – Tristram Shandy; A Sentimental Journey through France and Italy 79. Adam Smith – The Theory of Moral Sentiments; The Wealth of Nations 80. Immanuel Kant – Critique of Pure Reason; Fundamental Principles of the Metaphysics of Morals; Critique of Practical Reason; The Science of Right; Critique of Judgment; Perpetual Peace 81. Edward Gibbon – The Decline and Fall of the Roman Empire; Autobiography 82. James Boswell – Journal; Life of Samuel Johnson, Ll.D. 83. Antoine Laurent Lavoisier – Traité Élémentaire de Chimie (Elements of Chemistry) 84. Alexander Hamilton, John Jay, and James Madison – Federalist Papers 85. Jeremy Bentham – Introduction to the Principles of Morals and Legislation; Theory of Fictions 86. Johann Wolfgang von Goethe – Faust; Poetry and Truth 87. Jean Baptiste Joseph Fourier – Analytical Theory of Heat 88. Georg Wilhelm Friedrich Hegel – Phenomenology of Spirit; Philosophy of Right; Lectures on the Philosophy of History 89. William Wordsworth – Poems 90. Samuel Taylor Coleridge – Poems; Biographia Literaria 91. Jane Austen – Pride and Prejudice; Emma 92. Carl von Clausewitz – On War 93. Stendhal – The Red and the Black; The Charterhouse of Parma; On Love 94. Lord Byron – Don Juan 95. Arthur Schopenhauer – Studies in Pessimism 96. Michael Faraday – Chemical History of a Candle; Experimental Researches in Electricity 97. Charles Lyell – Principles of Geology 98. Auguste Comte – The Positive Philosophy 99. Honoré de Balzac – Père Goriot; Eugenie Grandet 100. Ralph Waldo Emerson – Representative Men; Essays; Journal 101. Nathaniel Hawthorne – The Scarlet Letter 102. Alexis de Tocqueville – Democracy in America 103. John Stuart Mill – A System of Logic; On Liberty; Representative Government; Utilitarianism; The Subjection of Women; Autobiography 104. Charles Darwin – The Origin of Species; The Descent of Man; Autobiography 105. Charles Dickens – Pickwick Papers; David Copperfield; Hard Times 106. Claude Bernard – Introduction to the Study of Experimental Medicine 107. Henry David Thoreau – Civil Disobedience; Walden 108. Karl Marx – Capital; Communist Manifesto 109. George Eliot – Adam Bede; Middlemarch 110. Herman Melville – Moby-Dick; Billy Budd 111. Fyodor Dostoevsky – Crime and Punishment; The Idiot; The Brothers Karamazov 112. Gustave Flaubert – Madame Bovary; Three Stories 113. Henrik Ibsen – Plays 114. Leo Tolstoy – War and Peace; Anna Karenina; What is Art?; Twenty-Three Tales 115. Mark Twain – The Adventures of Huckleberry Finn; The Mysterious Stranger 116. William James – The Principles of Psychology; The Varieties of Religious Experience; Pragmatism; Essays in Radical Empiricism 117. Henry James – The American; The Ambassadors 118. Friedrich Wilhelm Nietzsche – Thus Spoke Zarathustra; Beyond Good and Evil; The Genealogy of Morals;The Will to Power 119. Jules Henri Poincaré – Science and Hypothesis; Science and Method 120. Sigmund Freud – The Interpretation of Dreams; Introductory Lectures on Psychoanalysis; Civilization and Its Discontents; New Introductory Lectures on Psychoanalysis 121. George Bernard Shaw – Plays and Prefaces

Foresight of phenomenon and power over them depend on knowledge of their sequences, and not upon any notion we may have formed respecting their origin or inmost nature.

Demography is destiny.

His lover appeared to have boarded the train at Auguste Comte and passed by the station of theology, where the password was 'Yes, Mother.' This train was now traversing the realm of metaphysics, where the password was 'Certainly not, Mother.' In the distance, visible through a telescope, was the mountain of reality on which was inscribed its password, 'Open your eyes and be courageous.

Auguste Comte, in particular, whose social system, as unfolded in his Systeme de Politique Positive, aims at establishing (though by moral more than by legal appliances) a despotism of society over the individual, surpassing anything contemplated in the political ideal of the most rigid disciplinarian among the ancient philosophers.

The dead govern the living.

Each department of knowledge passes through three stages. The theoretical stage; the theological stage and the metaphysical or abstract stage.

A stars rich in europium; of distant galaxies analyzed through the collective light of a hundred billion constituent stars. Astronomical spectroscopy is an almost magical technique. It amazes me still. Auguste Comte picked a particularly unfortunate example.

All good intellects have repeated, since Bacon’s time, that there can be no real knowledge but that which is based on observed facts. This is incontestable, in our present advanced stage; but, if we look back to the primitive stage of human knowledge, we shall see that it must have been otherwise then. If it is true that every theory must be based upon observed facts, it is equally true that facts cannot be observed without the guidance of some theory. Without such guidance, our facts would be desultory and fruitless; we could not retain them: for the most part we could not even perceive them.

From the study of the development of human intelligence, in all directions, and through all times, the discovery arises of a great fundamental law, to which it is necessarily subject, and which has a solid foundation of proof, both in the facts of our organization and in our historical experience. The law is this: that each of our leading conceptions -- each branch of our knowledge -- passes successively through three different theoretical conditions: the theological, or fictitious; the metaphysical, or abstract; and the scientific, or positive. In other words, the human mind, by its nature, employs in its progress three methods of philosophizing, the character of which is essentially different, and even radically opposed: namely, the theological method, the metaphysical, and the positive. Hence arise three philosophies, or general systems of conceptions on the aggregate of phenomena, each of which excludes the others. The first is the necessary point of departure of the human understanding, and the third is its fixed and definitive state. The second is merely a state of transition.

Psychology, in fact, repre- sents the juncture of two opposite directions of are still insufficient. In the science of human be- scientific thought that are dialectically comple- mentary. It follows that the system of sciences cannot be arranged in a linear order, as many people beginning with Auguste Comte have at- tempted to arrange them.

A vida dos vivos é sempre decidida por um filósofo morto.

earlier, the French positivist philosopher Auguste Comte had pronounced that certain kinds of knowledge would remain forever beyond the reach of science. For instance, it would never be possible to discover precisely what the stars were made of. Comte

When Soviet Communism collapsed in 1991, progressives didn’t give up their illusions. Instead they changed the name of their utopian dream. Today they no longer call their earthly redemption “Communism.” They call it “social justice.” Like Communism, social justice is an impossible future in which the inequalities and oppressions that have afflicted human beings for millennia will miraculously vanish and social harmony will rule. The French socialist Auguste Comte called his faith “the religion of humanity,” to distinguish it from the religion of God.

A hundred years ago, Auguste Comte, … a great philosopher, said that humans will never be able to visit the stars, that we will never know what stars are made out of, that that's the one thing that science will never ever understand, because they're so far away. And then, just a few years later, scientists took starlight, ran it through a prism, looked at the rainbow coming from the starlight, and said: "Hydrogen!" Just a few years after this very rational, very reasonable, very scientific prediction was made, that we'll never know what stars are made of.

The human mind, by its nature, employs in its progress three methods of philosophizing, the character of which is essentially different, and even radically opposed: viz., the theological method, the metaphysical, and the positive. Hence arises three philosophies, or general systems of conceptions on the aggregate of phenomena, each of which excludes the others. The first is the necessary point of departure of the human understanding; and the third is its fixed and definitive state. The second is merely a state of transition.

It is with philosophy as with religion : men marvel at the absurdity of other people's tenets, while exactly parallel absurdities remain in their own.

Anlamını kavrayamadığın bir söz olmaz mı? -Olmaz! Pascal, Newton, Leibniz, Gauss, August Comte… Daha sayayım mı? Kısacası dünyada ne kadar gerçeğe benzer pozitif bir şey meydana koymuş bilgin, filozof varsa niçin hepsi matematikçidir? Çünkü fikirler soyuttur. Dünyada hiçbir fikir yoktur ki matematiğin soyutlama çerçevesinin dışında kalsın.

In some cases, the reaction to Cantor’s theory broke along national lines. French mathematicians, on the whole, were wary of its metaphysical aura. Henri Poincaré (who rivaled Germany’s Hilbert as the greatest mathematician of the era) observed that higher infinities “have a whiff of form without matter, which is repugnant to the French spirit.” Russian mathematicians, by contrast, enthusiastically embraced the newly revealed hierarchy of infinities. Why the contrary French and Russian reactions? Some observers have chalked it up to French rationalism versus Russian mysticism. That is the explanation proffered, for example, by Loren Graham, an American historian of science retired from MIT, and Jean-Michel Kantor, a mathematician at the Institut de Mathématiques de Jussieu in Paris, in their book Naming Infinity (2009). And it was the Russian mystics who better served the cause of mathematical progress—so argue Graham and Kantor. The intellectual milieu of the French mathematicians, they observe, was dominated by Descartes, for whom clarity and distinctness were warrants of truth, and by Auguste Comte, who insisted that science be purged of metaphysical speculation. Cantor’s vision of a never-ending hierarchy of infinities seemed to offend against both. The Russians, by contrast, warmed to the spiritual nimbus of Cantor’s theory. In fact, the founding figures of the most influential school of twentieth-century Russian mathematics were adepts of a heretical religious sect called the Name Worshippers. Members of the sect believed that by repetitively chanting God’s name, they could achieve fusion with the divine. Name Worshipping, traceable to fourth-century Christian hermits in the deserts of Palestine, was revived in the modern era by a Russian monk called Ilarion. In 1907, Ilarion published On the Mountains of the Caucasus, a book that described the ecstatic experiences he induced in himself while chanting the names of Christ and God over and over again until his breathing and heartbeat were in tune with the words.

yirmi yaşında mektekten kovulmuş Comte. meçhûl bir kadından bir çocuk peydahlamış, arada. meyhaneye girer gibi Saint-Simonizme girmiş. sonra bir başka fahişe bulmuş. kahramanımız yirmi yedi yaşındadır. metres hayatı yaşadığı kadınla evlenmiş resmen, tımarhaneye girmiş, oradan çıkınca bir de dinî nikah yaptırmış. Seine Nehri'ne atmış kendini, kurtarmışlar. nihayet olgunlaşmış, kırk altı yaşında, başka bir fahişe çıkmış karşısına, otuz yaşında bir kadın. 47 yaşında kadıncağızı kaybetmiş. bir biyograf zavallıyı kendisi öldürdü, diyor, yalan yanlış ilaçlar aldırarak öldürdü. dünyanın bütün ülkelerinde böyle bir adamın yeri ya tımarhanedir, ya hapishane. halbuki Auguste Comte düşünce tarihinin baş köşesinde.

Befangen in arg konventionellen Vorstellungen von "guter Literatur", ist Rinaldi und Naulleau offenbar noch nie aufgegangen, dass Houellebecqs Kunstgriff genau darin besteht, jede Art von korruptem Literaturgetue aus seinen Texten bewusst zu eliminieren, um stattdessen eine mausgraue Angestelltenprosa diesseits des akademischen Kunst- und Bildungsbetriebs zu erfinden. Die Stillosigkeit, die Houellebecq für sich in Anspruch nimmt und die ihm von Mitgliedern der Académie française natürlich übel genommen wird, ist deswegen kein Mangel. Sie ist vielmehr ein Verfahren, dem geschwätzigen Betrieb der Hochliteratur zu entgehen. Und zwar genau dorthin, wo den Kritikern nur noch Naserümpfen bleibt: in die Bahnhofskioske und Supermarktregale. Dort werden Bücher in der Tat nicht fürs Regal und für den sozialen Distinktionsgewinn erworben, sondern zum richtigen Lesen. Proust gegen Houellebecq auszuspielen, wie Angelo Rinaldi es tut, ist nicht nur billig, es ist von bestürzender Begriffsstutzigkeit. Im Übrigen zeugt es von eher bescheidener Kenntnis des Werks und seiner Zusammenhänge. Dass der "Bahnhofsliterat" kluge Einleitungen zu Auguste Comtes "Allgemeiner Religionstheorie" verfasst hat, geht im aufgeregten Invektivenhagel unter.

In a famous passage, Mill explained Precisely because the tyranny of opinion is such as to make eccentricity a reproach, in order to break through that tyranny, that people should be eccentric. Eccentricity has always abounded when and where strength of character has abounded; and the amount of eccentricity in a society has generally been proportional to the amount of genius, mental vigour and moral courage which it contained. That so few now dare to be eccentric, marks the chief danger of the time. Yet, ironically, Mill himself could not tolerate unconventional men such as Comte, who often referred to himself as an 'eccentric thinker.

What is special and fascinating about self-consciousness is that it seems to include a strange loop.9 When I reflect upon myself, the “I” appears twice, both as the perceiver and as the perceived. How is this possible? This recursive sense of consciousness is what cognitive scientists call metacognition: the capacity to think about one’s own mind. The French positivist philosopher Auguste Comte (1798–1857) considered this a logical impossibility. “The thinking individual,” he wrote, “could not divide into two, one reasoning, the other watching the reasoning. The observed organ and the observing organ being identical in this case, how could the observation be made?

If Saint-Simon had been a megalomaniacal verkannte Genie (196), at least he had enough personal charm to attract a following. In comparison Hayek’s second protagonist, Auguste Comte, a founder both of socialism (through his collaboration with Saint-Simon) and, in his own writings, of positivism, was a “singularly unattractive” individual. Grandiose, pompous, ever confident of his own brilliance (early in life he decided he had read enough, and thereafter practiced a “cerebral hygiene,” refusing to read anything new), he felt he had discovered laws governing the development of the human race that were “as definite as those determining the fall of a stone” (258, 269). He was prolix: his first work, the Cours de philosophie positive, took over a dozen years to complete and ran to six volumes, while his second, the Système de politique positive, took up four. Only his death prevented the world from receiving a planned third set of volumes. His work, perhaps unsurprisingly, was almost completely ignored in his own country during his lifetime.

Bir hümanizm türküsü tutturanlar, Hümanizmin, Auguste Comte’un ‘’insanlık’’ dinine dayandığını, yani Hümanizm’de bütün dinlerin ve Allah inancının inkar edildiğini neden açıkça ifade etmiyorlar?

L’intelligence humaine, dit Auguste Comte, passe successivement par trois états : L’état théologique ou fictif (êtres divins) ; L’état métaphysique ou abstrait (nature, être) ; L’état scientifique ou positif (observation, empirisme).

Morality was supreme because it joined male and female characteristics. Blending the best characteristics of both sexes and the 'opposite' races - the characteristics of intelligence and compassion - Comte claimed the legitimacy to act as the spokesperson for the collective being Humanity and to regenerate society. As a completely unified and moral person, he could create within society the solidarity necessary for progress. In a way, he was challenging the two androgynes who had captured the imagination of his contemporaries: Joan of Arc and George Sand. Comte appeared to heed the words of a feminist journal. La Voix des Femmes, which proclaimed in 1848 that 'Woman must ... emancipate man by making him a woman.

Saint-Simon and his comrade Auguste Comte (1798–1857) were exponents of positivism, a philosophy built on the idea that science was the source of all authoritative knowledge.

Some minds may think they are completely free of the kind of ideology which started with August Comte, and yet they will say, as though it were self-evident, that man advances from an infantile to an adult state of knowledge, and that the characteristic mark of the higher stage, which the "intellectual leaders" of today have reached, is simply the elimination of anthropomorphism. This presupposes the most curious temporal realism, and perhaps especially the most summary and simplicist picture of mental growth. Not only do they make a virtue of disregarding the positive and irreplaceable value of that original candour in the soul, not only do they make an idol of experience, by regarding it as the only way to spiritual dedication, but they also say in so many words that our minds are telling the time differently, since some are "more advanced", that is - whether or not this is admitted - nearer to a "terminus". And yet, by an amazing contradiction, they are forbidden to actualise that terminus even in thought. So that progress no longer consists in drawing nearer to one's end, but is described by a purely intrinsic quality of its own; although they will not consider its darker sides, such as old age and creaking joints, because they no doubt think that they are moving in a sphere where thought is depersonalised, so that these inevitable accidents of the flesh will be automatically banished.

In truth, Comte did not have much regard for literary culture. Chairs of literature and literary associations would be suppressed in the positivist era. He even seemed to discourage writing and reading anything after one's formal education was completed. A 'veritable positivist' - even a positivist priest - should reduce his library to one hundred volumes. Half of that library would be 'more historic than dogmatic' and thus would have 'little need to be reread.' People should read chiefly great poets pondering the human condition to enlarge their understanding. In the Catéchisme, he maintained that there were only thirteen great writers: Homer, Aeschylus, Dante, Ariosto, Tasso, Shakespeare, Caldéron, Corneille, Milton, Molière, Thomas à Kempis, Cervantes, and Walter Scott. There were perhaps another seven writers worth reading. Almost all the works of the others could be destroyed as harmful to the heart and mind, although he did allow for some of these works to be preserved as historical documents. At one point, Comte went so far as to announce that 'all of human knowledge' could be condensed into ten volumes. Moral activity now was most important to him

As Auguste Comte observed, “All revolutionary ideas are only social applications of the principle of private interpretation.

Hayek denominó cientismo a esta equivocada aplicación de los métodos de las ciencias físicas a las ciencias sociales y constructivismo a su uso como justificación para controlar la sociedad, retrotrayendo el origen de ambos al abuso de la razón que hicieran Descartes y sobre todo Auguste Comte.

In revolutionary times, those who accord themselves, with an extraordinary arrogance, the facile credit for having inflamed anarchy in their contemporaries fail to recognize that what appears to be a sad triumph is in fact due to a spontaneous disposition, determined by the social situation as a whole. —AUGUSTE COMTE, Cours de philosophie positive, Leçon 48

Uncannily echoing the criticism that Tocqueville was soon to make of the French in the Ancien Regime and the French Revolution, Comte wrote that social reformers ran into the danger of sacrificing 'true liberty to a chimerical equality.' Like Tocqueville, Comte considered the pursuit of both liberty and equality to be absurd. Both had been useful tools in the battle against the ancien regime but now their 'natural incompatibility' had become more apparent. he wrote, 'For, a free growth develops necessarily all kinds of differences, especially mental and moral ones; as a result, if one wants to maintain the same level, one must always repress evolution.' Indeed, whereas liberty encouraged the emergence of superiority and advanced regeneration, Comte believed subverted sociability and progress. Too much social solidarity would lead to the end of society.

Although Condorcet emphasized the free, inherently rational individual, he was at the same time concerned with the way in which each person was formed by external authorities. Revealing a tension in his thought between democratic liberalism and intellectual elitism, he implied that those who controlled the educational system and shaped public opinion possessed the real power in the state. This concept would later be taken up by Comte in his formulation of the spiritual power, which would exhibit a similar tension. More dynamic than Montesquieu's view of development, Condorcet's picture of history affirmed the possibility as well as the desirability of change. He believed progress could be accelerated by the philosophers, who had a unique ability to propagate truth. Just as they had been crucial in instigating the French revolution, so too they would be in the vanguard of the inevitable revolution that was to embrace all of humanity once the moral and political sciences were established. Comte could hardly have failed to be profoundly struck by Condorcet's description of the role of the philosopher and his assertion that 'everything tells us that we are approaching the epoch of one of the greatest revolutions of the human species.

Condorcet's elitist inclinations are evident in his theory that to prevent wasting time and effort, it was necessary to unite scientists under a common direction. This plan seems to make the scientists a very powerful authority fee of all controls. Frank Manuel states that Condorcet's plan was particularly evident in the 1804 edition of the Esquisse. Appended to this edition were extra sections on the scientific organization of society as well as Condorcet's commentary on Francis Bacon's New Atlantis, which concentrated on the need for scientific authority. Manuel asserts that Comte was deeply influenced by this edition. But Comte's library contains the 1797 edition, which was more concerned with the freedom of the individual than with scientific power.

On August 17, 1661, on a dusty road in the Île-de-France, a parade of carriages and men on horses approached the château of Vaux-le-Vicomte, thirty-four miles southeast of Paris. France’s superintendent of finance, Nicolas Fouquet, Marquis de Belle-Île and Comte de Melun et de Vaux, had invited 6,000 people to what would be remembered as one of the most magnificent and momentous fêtes in the nation’s history. The