The Positive Philosophy of Auguste Comte, Volume 1

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Books on Demand, 1875 - 444 pagina's
 

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Pagina 2 - ... 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: viz, the theological method, the metaphysical and the positive.
Pagina 10 - In order to observe, your intellect must pause from activity; yet it is this very activity that you want to observe. If you cannot effect the pause, you cannot observe : if you do effect it, there is nothing to observe.
Pagina 6 - This branch of science has not hitherto entered into the domain of positive philosophy. Theological and metaphysical methods, exploded in other departments, are as yet exclusively applied, both in the way of inquiry and discussion, in all treatment of social subjects, though the best minds are heartily weary of eternal disputes about divine right and the sovereignty of the people.
Pagina 4 - ... would never have done all that they are capable of. Our organization requires this. At such a period there could have been no reception of a positive philosophy, whose function is to discover the laws of phenomena, and whose leading characteristic it is to regard as interdicted to human reason those sublime mysteries which theology explains, even to their minutest details, with the most attractive facility. It is just so under a practical view of the nature of the researches with which men first...
Pagina 144 - The squares of the periods of revolution of any two planets are proportional to the cubes of their mean distances from the sun.
Pagina 3 - The progress of the individual mind is not only an illustration, but an indirect evidence of that of the general mind. The point of departure of the individual and of the race being the same, the phases of the mind of a man correspond to the epochs of the mind of the race. Now, each of us is aware, if he looks back upon his own history, that he was a theologian in his childhood, a metaphysician in his youth, and a natural philosopher in his manhood. All men who are up to their age can verify this...
Pagina 5 - Our business is,— seeing how vain is any research into what are called Causes, whether first or final,— to pursue an accurate discovery of these Laws, with a view to reducing them to the smallest possible number. By speculating upon causes, we could solve no difficulty about origin and purpose. Our real business is to analyse accurately the circumstances of phenomena, and to connect them by the natural relations of succession and resemblance.
Pagina 2 - ... as Gravitation, for instance. The importance of the working of this general law will be established hereafter. At present, it must suffice to point out some of the grounds of it. There is no science which, having attained the positive stage, does not bear marks of having passed through the others. Some time since it was (whatever it might be) composed, as we can now perceive, of metaphysical abstractions; and, further back in the course of time, it took its form from theological conceptions....
Pagina 22 - ... complicated in the case of the human race by the influence of generations on their successors. Thus it is clear that our social science must issue from that which relates to the life of the individual. On the other hand, there is no occasion to suppose, as some eminent physiologists have done, that Social Physics is only an appendage to physiology. The phenomena of the two are not identical, though they are homogeneous; and it is of high importance to hold the two sciences separate. As social...
Pagina 8 - ... actually owed that general superiority to the inferiority of their knowledge. We must consider whether the evil can be avoided without losing the good of the modern arrangement; for the evil is becoming urgent. We all acknowledge that the divisions established for the convenience of scientific pursuit are radically artificial; and yet there are very few who can embrace in idea the whole of any one science: each science moreover being itself only a part of a great whole. Almost every one is busy...

Over de auteur (1875)

Martineau, from a devout and strict Unitarian family in Norwich, was born without the sense either of taste or of smell and, by the age of 12, showed signs of severe deafness. Throughout the early years of her life, she battled poverty and illness. At her mother's insistence, Martineau was educated, at first at home by her brothers and then for a short time at school. Because her loss of hearing became worse, she was sent home. Within a space of about three years during the late 1820's, Martineau's favorite brother, Thomas, died; her father lost his fortune and died; and her fiance became insane and died. By 1829, the last of the family money was gone, and she was reduced to helping support her mother and sisters with her needlework. At about this time, she began to review for the Unitarian periodical The Monthly Repository and in 1831 won all three prizes in the magazine's contest for the best essays on the conversion of Catholics, Jews, and Muslims. During 1832-33,she published the tales "Illustrations of Political Economy" and its sequel, "Poor Laws and Paupers," in monthly parts. Despite their pointed didacticism, the works were a tremendous success. Other works of fiction followed. In 1839, she published her first novel, "Deerbrook," and, three years later, her fictionalized biography of Toussaint L'Ouverture, "The Hour and the Man," appeared. Despite her forays into fiction, however, Martineau is better known today for her historical, political, and philosophical writings. Early in her career, she was influenced by the classical economies of David Ricardo and Thomas Malthus. She was friends with Edwin Chadwick and James Kay-Shuttleworth, and acquainted with John Stuart Mill. A strong, often radical proponent of utilitarian reform, early in her career she wrote a number of instructive texts that advocated the same curriculum for men and women. By the mid 1840's, Martineau had completely thrown off her Unitarianism and in 1851, published her antitheological "Laws of Man's Social Nature." Some good work has been done on Martineau's life and writings, especially on the political aspects of her public life. Books on Martineau as a literary artist are scarcer; Deirdre David's "Intellectual Women and Victorian Patriarchy" (1987) contains an excellent discussion of Martineau, and Valerie Sanders's "Reason over Passion" (1986) discusses Martineau as a novelist. One of the most insightful books on Martineau, and one of the most readable, is her own Autobiography (1877).

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