88 THE POSITIVE PHILOSOPHY OF AUGUSTE COMTE. CHAPTER VII. PREPARATION OF THE HISTORICAL QUESTION.-FIRST THEOLOGICAL PHASE: FETICHISM.-BEGINNING OF THE THEOLOGICAL AND MILITARY SYSTEM. THE HE best way of proving that my principle of social development will ultimately regenerate social science, is to show that it affords a perfect interpretation of the past of human society, at least in its principal phases. If, by this method, any conception of its scope and proper application can be obtained, future philosophers can extend the theory to new analyses, and more and more special aspects of human progression. The application which I propose now to enter upon must, however, in order to be brief, be restricted; and the first part of my task is to show what the restrictions must be. Limitations of The most important of these restrictions, and the one which comprehends all the rest, the analysis. is, that we must confine our analysis to a single social series; that is, we must study exclusively the development of the most advanced nations, not allowing our attention to be drawn off to other centres of any independent civilization which has, from any cause whatever, been arrested, and left in an imperfect state. It is the selectest part, the vanguard of the human race, that we have to study: the greater part of the white race, or the European nations, even restricting ourselves, at least in regard to modern times, to the nations of Western Europe. When we ascend into the remoter past, it will be in search of the political ancestors of these peoples, whatever their country may be. In short, we are here concerned only with social phenomena which have influenced, more or less, the gradual disclosure of the connected phases that have brought up mankind to its existing state. If Bossuet was guided by literary principle in restricting his historical estimate to one homogeneous and continuous series, it appears to me that he fulfilled not less successfully the philosophical conditions of the inquiry. Those who would produce their whole stock of erudition, and mix up with the review such populations as those of India and China and others that have not aided the process of development, may reproach Bossuet with his limitations: but not the less is his exposition, in philosophical eyes, truly universal. Unless we proceed in this way, we lose sight of all the political relations arising from the action of the more advanced on the progress of inferior nations. The metaphysical, and even the theological polity seeks to realize its absolute conceptions everywhere, and under all circumstances, by the same empiricism, which disposes civilized men everywhere to transplant into all soils their ideas, customs, and institutions. The consequences are such that practice requires as imperatively as theory that we should concentrate our view upon the most advanced social progression. When we have learned what to look for from the élite of humanity, we shall know how the superior portion should intervene for the advantage of the inferior; and we cannot understand the fact, or the consequent function, in any other way: for the view of coexisting states of inequality could not help us. Our first limit then is that we are to concentrate our sociological analysis on the historical estimate of the most advanced social development. For this object we want only the best-known facts; and they are so perfectly co-ordinated by the law of the three periods, that the largest phases of social life form a ready and complete elucidation of the law; and when we have to contemplate the more special aspects of society, we have only to apply in a secondary way the corresponding subdivisions of the law to the intermediate social states. Social physiology being thus directly founded, its leading HISTORICAL STATEMENT ABSTRACT. 3 conception will be more and more precisely wrought out by our successors by its application to shorter and shorter intervals, the last perfection of which would be, if it could be reached, that the true filiation of every kind of progress should be traced from generation to generation. In this department of science, as in every other, the commonest facts are the most important. In our search for the laws of society, we shall find that exceptional events and minute details must be discarded as essentially insignificant, while science lays hold of the most general phenomena which everybody is familiar with, as constituting the basis of ordinary social life. It is true, popular prejudice is against this method of study; in the same way that physics were till lately studied in thunder and volcanoes, and biology in monstrosities: and there is no doubt that a reformation in our ignorant intellectual habits is even more necessary in Sociology than in regard to any of the other sciences. The restrictions that I have proposed are Abstract treatnot new, or peculiar to the latest department ment of Hisof study. They appear in all the rest under tory. the form of the distinction between abstract and concrete science. We find it in the division which is made between physics and natural history, the first of which is the appropriate field of positive philosophy. The division does not become less indispensable as phenomena become more complex and it in fact decides, in the clearest and most precise manner, the true office of historical observation in the rational study of social dynamics. Though, as Bacon observed, the abstract determination of the general laws of individual life rests on facts derived from the history of various living beings, we do not the less carefully separate physiological or anatomical conceptions from their concrete application to the total mode of existence proper to each organism. In the same way we must avoid confounding the abstract research into the laws of social existence with the concrete histories of human societies, the explanation of which can result only from a very advanced knowledge of the whole of these laws. Our employment of history in this inquiry, then, must be essentially abstract. It would, in fact, be history without |