or "Positive Philosophy," is the name given to that new philosophy inaugurated by the late Auguste Comte, and which is to be found developed both in principle and in details in his Cours de Philosophie Positive, 6 vols., Paris, 1830-42. It lays claim to present a doctrine which is positive, because elaborated from the sciences, and yet possessing all the desired generality of metaphysical doctrines. It puts aside as futile all inquiry into causes and essences, and restricts itself to the observation and classification of those laws which regulate all phenomena. Comte advances three initial conceptions, two of which relate to method, one to history.

The first conception is, that philosophy and science are identical; that every science, of whatever kind, is but a branch of the positive philosophy; consequently, that one method must be followed in all investigations, whether they relate to physics, to psychology, to ethics, or to politics.

The second conception is, that of classification, whereby this philosophy resolves itself into five fundamental sciences, of which the succession is determined by a necessary subordination, founded on a comparison of corresponding phenomena, the simpler being studied first, are converted into instruments for the better prosecution of those which succeed. Thus mathematics becomes the instrument of astronomy and physics; chemistry becomes the instrument of biology, and biology the instrument of sociology. There are two classes of phenomena to be signalized,—inorganic physics and organic physics. In inorganic physics we separate the general phenomena of the universe from the less general terrestrial phenomena, and obtain thereby celestial physics, or astronomy, and terrestrial physics. Astronomy, as the most general and simple in its phenomena, demands the first place in our studies. Terrestrial physics is divided into the two classes of physics proper and chemistry. Organic physics requires a similar division into Possessive biology and sociology, as the phenomena relating to mankind are more complex than those relating to the individual man.

The third conception refers to the fundamental law of evolution. Humanity has three stages of development,—the theological, the metaphysical, and the positive. In the history of individuals, in the history of nations, we find that speculation originates with supernatural explanations, advances to metaphysical, and finally rests in positive explanations. In the theological state, man is disposed to regard all effects as supernatural, as so many signs of the pleasure or displeasure of some being or beings adored and propitiated as a God. The lowest condition of this stage is Fetishism, the highest is Theism. The metaphysical stage, which is properly but a modification of the Theological, is equally important as the Transitive stage. In it the supernatural agents give place to abstract forces, supposed to inhere in the bosom of substances, and capable of producing phenomena. In the Positive stage the mind, convinced of the folly of inquiring into causes and essences, applies itself to the discovery of those laws which regulate effects. It tries to discover those invariable relations of succession and similitude which exist throughout nature. The pretension to absolute knowledge is disavowed, since everything beyond the senses is futile. The discovery of laws becomes the great aim of mankind.

Such is a brief view of the positive philosophy, possessing great merits and very great defects. The attempts of the author to found a social doctrine and a new religion will not tend to smooth down what is harsh in his philosophy.

Positivism finds an advocate in George H. Lewes. See his chapter on "Auguste Comte," in his History of Philosophy. He has likewise written a volume to expound it, entitled Comte's Philosophy of the Sciences, 1853. Harriet Martineau has given us a condensed translation of the Cours de Philosophie Positive.