See also:POSITIVISM (derived from ponere, whence positus, that which is laid down, certain)
, a philosophical See also:term, applied some-what loosely to any See also:system which confines itself to the data of experience and declines to recognize a priori or metaphysical speculations
.
In this sense the term may be applied to empirical philosophers in See also:general
.
Thus See also:Hume is a positivist in the sense that he specifically restricts See also:philosophy to the See also:sphere of observation, and regards the causal relation as being nothing more than what we have been accustomed to expect
.
Similarly See also:- MILL
- MILL (O. Eng. mylen, later myln, or miln, adapted from the late Lat. molina, cf. Fr. moulin, from Lat. mola, a mill, molere, to grind; from the same root, mol, is derived " meal;" the word appears in other Teutonic languages, cf. Du. molen, Ger. muhle)
- MILL, JAMES (1773-1836)
- MILL, JOHN (c. 1645–1707)
- MILL, JOHN STUART (1806-1873)
Mill, See also:Spencer and See also:physical scientists generally view the universe from the positivist standpoint
.
In its commonest acceptation, however, See also:positivism is both narrower and wider than this
.
The term is specifically used of the philosophy of Auguste See also:Comte, who applied the term to his system according to which knowledge is based exclusively on the methods and discoveries of the physical or " See also:positive " sciences
.
According to Comte human thought passes through three stages—theological, metaphysical and positive
.
The final See also:stage, positivism, is the understanding of the universe not as composed of a multitude of individuals each with volition, but as an ordered organism governed by necessary See also:laws (see further COMTE)
.
The outcome of this positivism is the substitution for revealed See also:religion of a religion of humanity—according to See also:Huxley " Catholicism minus See also:Christianity "—in which See also:God is replaced by Humanity
.
This religion was to have its See also:special priesthood, See also:ritual and organization
.
Positivism has, therefore, two distinct sides, the philosophical and the religious or mystical
.
Philosophical positivism has had distinguished representatives in See also:France, See also:Germany and See also:England, and in the wider sense indicated above may be regarded as one of the two or three See also:chief influences on See also:modern philosophical development
.
Though the details of Comte's philosophic structure, e.g. the See also:classification of the sciences, are without important significance, the positivistic tendency is prominent in all systems of thought which deny the supernatural and the metaphysical
.
See also:Agnosticism, Phenomenal-ism, See also:Rationalism, 1VIaterialism all See also:manifest the positivist spirit, denying what may be succinctly described as the metempirical
.
In France the Comtian tradition was maintained with important reservations and the See also:- ABANDONMENT (Fr. abandonnement, from abandonner, to abandon, relinquish; abandonner was originally equivalent to mettred banddn, to leave to the jurisdiction, i.e. of another, bandon being from Low Latin bandum, bannum, order, decree, " ban ")
abandonment of the religious aspect by See also:Littre (q.v.), See also:Taine and others
.
In Germany many of the followers of See also:Kant have in greater or less degree maintained the view that all true knowledge depends upon the observation of See also:objective phenomena
.
The distinctly religious aspect has been comparatively unimportant, except in so far as modern social evolutionist See also:ethics may be regarded as religious in See also:character
.
In England, however, a number of prominent Positivists have carried out Comte's See also:original ideal of a See also:- CHURCH
- CHURCH (according to most authorities derived from the Gr. Kvpcaxov [&wµa], " the Lord's [house]," and common to many Teutonic, Slavonic and other languages under various forms—Scottish kirk, Ger. Kirche, Swed. kirka, Dan. kirke, Russ. tserkov, Buig. cerk
- CHURCH, FREDERICK EDWIN (1826-1900)
- CHURCH, GEORGE EARL (1835–1910)
- CHURCH, RICHARD WILLIAM (1815–189o)
- CHURCH, SIR RICHARD (1784–1873)
Church of Humanity with ritual and organization
.
The chief See also:building (in See also:Chapel See also:Street, See also:Lamb's Conduit Street, See also:London) is adorned with busts of the See also:saints of humanity, and See also:regular services are held
.
Positivist See also:hymns are sung and addresses delivered
.
Among the leaders of this See also:movement have been See also:Frederic See also:Harrison, See also:Richard See also:Congreve, E
.
S
.
See also:Beesly and J
.
H
.
See also:Bridges (d
.
1906)
.
Services are also held weekly in See also:Essex See also:- HALL
- HALL (generally known as SCHWABISCH-HALL, tc distinguish it from the small town of Hall in Tirol and Bad-Hall, a health resort in Upper Austria)
- HALL (O.E. heall, a common Teutonic word, cf. Ger. Halle)
- HALL, BASIL (1788-1844)
- HALL, CARL CHRISTIAN (1812–1888)
- HALL, CHARLES FRANCIS (1821-1871)
- HALL, CHRISTOPHER NEWMAN (1816—19oz)
- HALL, EDWARD (c. 1498-1547)
- HALL, FITZEDWARD (1825-1901)
- HALL, ISAAC HOLLISTER (1837-1896)
- HALL, JAMES (1793–1868)
- HALL, JAMES (1811–1898)
- HALL, JOSEPH (1574-1656)
- HALL, MARSHALL (1790-1857)
- HALL, ROBERT (1764-1831)
- HALL, SAMUEL CARTER (5800-5889)
- HALL, SIR JAMES (1761-1832)
- HALL, WILLIAM EDWARD (1835-1894)
Hall, London, and there are a few other centres in the provinces, including a prosperous church in See also:Liverpool
.
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