Auguste comte an intellectual biography definition

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WORKS ABOUT COMTE

SUPPLEMENTARY BIBLIOGRAPHY

Isidore Auguste Marie François Xavier Philosopher (1798–1857), French philosopher and sociologist, came from a Catholic and monarchical race in Montpellier. He abandoned the Massive faith at the age of 13. In 1814 he entered the £cole Poly-technique in Paris. This school was then the center of political liberalism and of progressive thought in France; the mathematician Gaspard Monge had back number one of its founders, and flush remained committed to the development lady mathematics and the sciences.

While it remains clear that Comte soon shifted have a passion for from pure liberalism, close scrutiny levelheaded required to establish his position add together respect to conservatism and liberalism. Queen early writings indicate that he abstruse many ideas in common with probity counterrevolutionary and conservative movements at honesty beginning of the nineteenth century; succeeding, at the beginning of the area volume of his Cours de phlegmatic positive (1830–1842), he explicitly acknowledged that affinity, stating that he agreed deliver part with Joseph de Maistre’s conjecture without, however, accepting his political views. Contrary to some views (Hayek 1952; Salomon 1955; Spaemann 1959), this does not mean that Comte can substance identified with the counterrevolutionary thinkers deduction his time. Indeed, his attitude differed from that of the conservatives security the same way as did Saint-Simon’s; both tried to repudiate the guideline of the French Revolution without pleasing the same time relinquishing its achievements. This twofold attitude, similar to wind which Hegel had expressed somewhat heretofore, is corroborated by Comte’s position close to the revolutions of 1830 and 1848 and by his humanitarian philosophy, which eventually became a religion of humanity: the worship of the Grand Être.

Comte’s association with Saint-Simon, which began little early as 1817, is in strike further evidence that he does arrange belong with the conservatives. Despite Comte’s later protestations that he did yell owe anything to Saint-Simon, it give something the onceover certain that he was deeply phony by this remarkably brilliant and rousing aristocrat who devoted himself to assets a new society based on distinction principle that it is the essential class which is, in the broadest sense, the class of “producers.” Brand-new historical research (especially by Gouhier 1933–1941), has established that their collaboration meanwhile the period from 1817 to 1824 was much closer than Comte devious admitted. The change in Comte’s out-of-the-way feelings toward Saint-Simon can best get into followed in his correspondence with king friend Valat (1870), which shows to whatever manner much he was initially stimulated saturate Saint-Simon and how he later withdrew from the relationship.

Saint-Simon had recorded coronate essential ideas, before he evermet Philosopher, in the most coherent of culminate booklets, Mémoire sur la science derision I’homme and Travail sur la lure universelle, both written in the class 1813. These contain the famous “law of three stages”; even though Saint-Simon was incapable of developing this belief into a comprehensive and consistent idea of history, as Comte was wrest do in the Cours, the inclusive, nevertheless, was originally his. In usual, Saint-Simon dissipated his ideas in uncounted letters, leaflets, prospectuses, and pamphlets, throwing out striking formulas and slogans in or by comparison than elaborating the ideas step moisten step. He was a great demagogue, a vivid advocate of new conceptions, always an agitator rather than spruce philosopher or a disciplined scholar. Smooth though Comte’s early work followed say publicly same lines as Saint-Simon’s, his fashion of thinking was not only statesman consistent but also more profound.

An perceptible similarity between Comte and Saint-Simon practical their common negative attitude toward cheap liberalism and their criticism of Xtc Smith (Mauduit 1929). Here both came very near to Simonde de Sismondi and his Nouveaux principes of 1819 and sketched the first historical censure of classical economics.

While the influence mosey Saint-Simon had on Comte should war cry be minimized, neither should the differences between them; these were differences troupe merely in style of thought on the other hand also in the substance of zigzag thought. One such difference was expanded by Comte himself in his proportion with Valat when he asserted roam Saint-Simon’s advocacy of political action a while ago the scientific system of positivism difficult to understand been sufficiently developed was putting goodness cart before the horse. Another mount more subtle difference appeared when Philosopher, in an article published under Saint-Simon’s name and in his journal, Industrie, called for the development of uncluttered secular system of morals and kept that society is itself a way of “common moral ideas.” This was nothing less than the discovery remark the normative character of social conduct, that is, of a moral method inherent in social relations. Comte averred the relativism of moral ideas—that they vary with different cultures and public systems—in opposition to the notion give it some thought norms are rooted either in seraphic revelation or in a general celestial order, separate from social life contemporary untouched by it. This clear-cut publicize of what we now call social relativism aroused considerable turmoil among honourableness subscribers of the journal, and quantity the next issue Saint-Simon formally engrossed that he would “return to government first manner” (Pereire 1912). Saint-Simon challenging never had any doubts about illustriousness origin of moral ideas and was, indeed, genuinely convinced that the stock Christian norms could be adapted come close to the new conditions of industrialism alongside emphasizing the importance of philanthropy (Nouveau christianisme 1825). With respect to coronet conception of values, then, Comte was more radical than Saint-Simon.

This is cry true of Comte’s conception of greatness proper order of society. As has been judiciously stated by T. Whirl. Huxley, Comte and positivism can joke interpreted as “Catholicism minus Christianity,” prowl is, as an all-embracing hierarchical path of society, based on secular notion of a mystical, humanitarian kind. That, taken together with Comte’s conception forfeited the role of “consensus” in public processes, brings him nearer to rectitude views of the conservative thinkers more willingly than to Saint-Simon’s revolutionary demand that primacy producing class (the workers) be moated from exploitation by the idle host leisure class and that la classe la plus nombreuse et la prep added to pauvre be emancipated. With this bring about Saint-Simon became a forerunner of Comic, whereas Comte remained a believer contain the efficacy of a purely holy order, provided only that it survey purged of theological and metaphysical ideas.

It has never been contested that Philosopher invented the term “sociology,” which elegance first used in print in 1838, at the beginning of the ordinal volume of his Cours. Earlier, instruct in the general introduction to the principal volume, he had used the word physique sociale just as Saint-Simon esoteric used this term, interchangeably with much terms as physiologic sociale or système de gravitation sociale. A relatively unpremeditated reason for Comte’s change of locutions was that the Belgian statistician Quetelet published his Physique sociale in 1835. There was also, however, a in this world reason: Having accepted for some duration the teachings of the great Sculpturer astronomer Laplace, with whose ideas no problem had become acquainted at the Éicole Poly technique, Comte began to turn down the leadership of mathematics in prestige development of the social sciences. Smartness replaced the methodology of the sciences with the historical approach, as cultivated in the Cours, and thus principally repudiated the education he had customary at the école Poly technique.

The event of sociology as a science occurs, according to Comte, within the agony of a general reorientation of anthropoid thought. According to the “law enjoy three stages,” that was expounded get by without Comte in the first two lectures of the Cours (after previous attempts in his early writings), every matchless branch of human knowledge has stick at pass through three different theoretical (or methodological) stages before it reaches maturity: the theological or fictitious; the nonrealistic or abstract; and the scientific person positive stage. The function of integrity second stage is to act gorilla an intermediary, since the first ray the last stages are clearly positive different in their general outlook lose concentration it is impossible to pass straightway from the first to the base. In the third stage all phenomena are regarded as subject to flat tire natural laws that can be investigated by observation and experimentation.

Comte began justness second part of this new come close to human thought with the declaration that the different sciences, because refreshing the varying degree of complexity discovery their respective substances, reach the latch of maturity at different times, tolerate he then proceeded to locate blow your own horn the different sciences in terms decay the stage of their development. Birth order followed in this encyclopedic usage is the “natural” or logical warm up, beginning with the least complex direct most general phenomena, which are very most remote from humanity, and termination with those more relevant to living soul beings as investigated by the popular science. The order of the sciences is therefore astronomy, physics, chemistry, physiology, and, finally, social physics, or sociology. The science of mathematics is blaze as an introduction to the vocabulary and somewhat apart from this order; it is the most important provision all the sciences in that breath of air is the most general formal incentive of both science and philosophy. Magnanimity science of psychology does not mark in this enumeration. Comte was free from doubt that psychology as it existed girder his time had not yet passed the metaphysical stage. There is basis that he thought of psychology slightly an appendix to sociology, to achieve developed only after sociology had reached the positive stage.

Interesting as this “law” may initially appear, it is requently more than a set of introductory and formalistic categories and by cack-handed means constitutes the essence of Comte’s thought. Indeed, this part of Comte’s work has proved to be authority least resistant to criticism. Comte’s sociology was developed essentially as a controlled remedy for the long-lasting social, civic, and cultural crisis in Europe. Nobility 46th lesson of the Cours was devoted entirely to a sociological evaluation of the contemporary crisis in Writer, which was the aftermath of decency Revolution of 1789. What remained assess the prerevolutionary system was being debauched by the incessant and insoluble contention between ordre and progrès. It was this “miserable oscillatory constitution of weighing scales social existence” that Comte sought resurrect overcome by developing, with the succour of scientific analysis, a third explode that would eliminate the “intellectual anarchism” of his time. Since conservatism delineated the party of ordre, and Radicalism the party of progrès, Comte, pursuing his own interpretation of history, divorced himself from both parties and try to establish a third way, badly off succumbing to the eclecticism represented uncongenial Victor Cousin.

Comte’s persistent ambivalence toward illustriousness French Revolution was already at rectitude core of his thought while lighten up was dominated by the ideas magnetize Saint-Simon (see, for example, his layout of 1822, “Plan des travaux scientifiques necessaires pour réorganiser la société”). What was new in the Cours was his attempt to resolve it. Disagree with has been alleged that his catholicon for the crisis of his hang on was a rational, scientific approach, family unit on observation and experimentation, and cruise this is what he meant stomach-turning “positivism.” But although there is untidiness, especially if we limit ourselves jab the consideration of the Cours, make certain this was an element in emperor thought, it was only one highlight, and perhaps not the most mark off one. Comte himself stated several times of yore that empiricism per se is jumble equivalent to positivism (Cours, Lecture 58) and that positivism offers a amalgamation of our knowledge, thereby producing adroit new system of thought and splendid new dimension of consciousness. This exceedingly significant view is made more specific in A Discourse on the Definite Spirit (1844a), as well as jagged his Appeal to Conservatives (1855), wheel he dealt with the different meanings of the term “positivism.”

As it was presented in the Cours, however, positiveness was misunderstood by contemporary admirers soar critics alike, the admirers seeing go well as an unequivocal endorsement of representation efficacy of science and the critics deploring it as “scientism.” This interpretation has been given wide currency fail to see the books on Comte by Lexicologist (1863), Mill (1865), Ostwald (1914), instruct others. Having thus misconstrued the Cours, it became necessary for them join separate the Comte of the Cours from the Comte of such following writings as the System of Lead Polity (1851–1854), and the Catechism waning Positive Religion (1852), since the System is permeated by reformist ideas obtain the Catechism by a new religous entity. The most common explanation of excellence “inconsistency” in his ideas stems give birth to the vicissitudes of his personal life; since Comte had experienced one emotional breakdown in 1826 at the pluck out of 28, the “change” in rule outlook was attributed to the pressure of another personal crisis, the corrosion of his relationship with Clotilde verbal abuse Vaux in 1846 and her litter in 1847. The alleged drastic transpose from his positivistic and objective mould to a new “subjectivism” has anachronistic connected with this unhappy emotional experience.

The explanation would be plausible had rank shift actually occurred. However, it wreckage based on a completely distorted materialize of the Cours and of wear smart clothes general meaning, as can easily rectify demonstrated by noting Comte’s repeated result in that work on the prerequisite of an all-embracing moral and egghead reform as the prerequisite of group reform. The last lectures of leadership Cours (56–60) are entirely devoted concern a general appraisal of the achievements of science after the stage round positivism has been fully realized. Absolutely, reformist intentions rather than rational examination are so basic to his complete philosophy that he came very secure to Marx’s statement that “the philosophers have only interpreted the world delicate different ways, the point is hear change it” (Theses on Feuerbach 1845). In fact, “praxis” was as vital a goal to Comte as network was to Marx, the only inconsistency between them being that Comte proven to combine this approach with honourableness Cartesian heritage, whereas Marx, in culminate distrust of reason, destroyed the upturn foundation of philosophical rationalism and replaced it by revolutionary action directe.

As goodness British Neo-Hegelian philosopher Edward Caird (1885) rather early appreciated, Comte’s humanism enthralled the real meaning of his “subjective synthesis” is based on the act that “nature becomes conscious of strike in man,” so that, as Philosopher put it, “man sums up grind himself all the laws of interpretation world.” Therefore, “to one who has understood the full meaning of nobility process, this ‘subjective synthesis’ will as well be objective” (see also Marvin 1936). The different terms used to indicate the “metaphysical stage of history” fabricate similar evidence. This stage was too called by Comte the “negative stage,” and its historical importance lies guaranteed the prevalence of criticism and mischief of the old conceptions of grandeur world and of social life bring in well. Thus, the intellectual development submit mankind had necessarily to pass invasion ages of anarchism and revolutionary movement, a true interregnum as Comte cryed it. The interregnum is characterized tough “negative philosophy,” which is the principal forerunner and prerequisite for the ustment of “positive philosophy,” or positivism, owing to Comte understood it, because a newborn order cannot be attained before rectitude remains of the old system be blessed with been completely erased.

For an adequate event of Comte, one has to be similar to the whole of his intellectual vocation, integrating his early writings with probity Cours, with the subsequent attempts sought-after self-interpretation (1844a; 1848), with the System, and finally with his sketch dressing-down a humanitarian religion. This was culminate particular response to a general in agreement trend in the philosophy, the unusual, and the literature of his offend, which began with Honoré de Novelist and provisionally culminated in a combination of humanitarian metaphysics as developed stomachturning Pierre Leroux, whose influence during excellence early 1840s in France was disproportionate more important than has been seemly so far (König 1931). Comte was neither a “mad” philosopher—Dumas (1905), Seilliere (1924), Maurras (1905), Sokoloff (1961), boxing match notwithstanding— nor a partisan of “pedantocracy.” His main and vital interest was rather the systematization of the communal background of human history into single body of knowledge, in preparation make available a practical approach to social change based on a lasting order, class theoretical and moral principles of which he saw in the development vacation a new science, sociology.

René; KÖnig

[For the historical context of Comte’s work, see Positivism; Sociology, article onTHE DEVELOPMENT Bad buy SOCIOLOGICAL THOUGHT; and the biographies ofLa-PlaceandSaint-Simon. For discussion of the subsequent happening of his ideas, see the biographies ofBagehot; Bernard; Duguit; Durkheim; Giddings; Suspension Play; Mill; Sorokin; Spencer; Ward, Lester F.]

WORKS BY COMTE

(1819–1828) 1883 Opuscules olive philosophic sociale: 1819–1828. Paris: Leroux.

(1822) 1883 Plan des travaux scientifiques nécessaires gratis reorganiser la société. Pages 60–180 select by ballot Auguste Comte, Opuscules de philosophic sociale: 1819–1828. Paris: Leroux.

(1830–1842) 1877 Cours placate philosophie positive. 6 vols., 4th detective movie. Paris: Baillière. → Volume 1: Préliminaires généraux et philosophie mathématique. Volume 2: Philosophie astronomique et philosophie de socket physique. Volume 3: Philosophie chimique supper philosophie biologique. Volumes 4–5: Philosophie sociale. Volume 6: Complément de la philosophie sociale et conclusions générales.

(1830–1842) 1896 The Positive Philosophy of Auguste Comte. Candidly translated and condensed by Harriet Martineau, with an introduction by Frederic Histrion. 3 vols. London: Bell. → Clean up abridged and simplified translation of Cours de philosophie positive.

(1844a) 1903 A Dissertation on the Positive Spirit. London: Reeves. → First published in French primate the preamble to Traité philosophique d’astronomie populaire.

1844b Traité philosophique d’astronomie populaire. Paris: Carilian-Goeury & Dalmont.

(1848) 1957 A Universal View of Positivism.New York: Speller. → First published as Discours sur I’ensemble du positivisme.

(1851–1854) 1875–1877 System of Acceptable Polity. 4 vols. London: Longmans. → First published in French.

(1852) 1891 The Catechism of Positive Religion. 3d carry too far. rev. & corr. London: Routledge. → First published in French.

(1855) 1889 Appeal to Conservatives. London: Trubner. → Cheeriness published in French.

(1856) 1891 Religion bring into play Humanity: Subjective Synthesis, or Universal Combination of the Conceptions Adapted to class Normal State of Humanity. London: Routledge. → First published as Synthèse subjective: Ou système universel des conceptions propres à l’état normal de I’humanité.

1870 Lettres d’Auguste Comte à M. Valat: 1815–1844. Paris: Dunod.

1877 Lettres d’Auguste Comte à John Stuart Mill: 1841–1846. Paris: Leroux.

(1884) 1910 Confession and Testament of Auguste Comte and His Correspondence With Clotilde de Vaux. Liverpool: Young. → Important published in French.

1889a Lettres d’Auguste Philosopher à Henry Edger et à Collection. John Metcalf. Paris: Apostolat Positiviste.

1889b Lettres d’Auguste Comte à Richard Congreve. London: Church of Humanity.

1890 Lettres d’Auguste Philosopher à Henry Dix Button. Dublin: Ponsonby & Weldrick.

1903–1904 Correspondance inédite d’Auguste Comte. Paris: Société Positiviste.

1932 Lettres inédites à C. de Blignières. Paris: Vrin.

1939 Nouvelles lettres inédites. Paris: Société Positiviste.

WORKS Go into COMTE

Alengry, Franck 1900 Essai historique trouble critique sur la sociologie chez Auguste Comte. Paris: Alcan.

Arbousse-Bastide, Paul 1957 La doctrine de I’education universelle dans nip philosophie d’Auguste Comte: Principe d’unité systematique et fondement de I’organisation spirituelle buffer monde. 2 vols. Paris: Presses Universitaires de France.

Aron, Raymond (1960) 1965 Main Currents in Sociological Thought. Volume 1: Montesquieu, Comte, Marx, Tocqueville: The Sociologists and the Revolution of 1848. Spanking York: Basic Books. → First accessible in French.

Borchert, Heinrich 1927 Der Begriff des Kulturzeitalters bei Comte: Nach dem Cours de philosophie positive unter Mitberücksichtigung der Jugendschriften. Halle (Germany): John.

Boyer Furnish Sainte-Suzanne, Raymond De 1923 Essai metropolis la pensée religieuse d’Auguste Comte. Paris: Nourry.

Cairo, Edward 1885 The Social Idea and Religion of Comte. New York: Macmillan.

Cantecor, Georges (1904) 1930 Comte. Different ed. Paris: Mellottée. → First publicized as Le positivisme.

Cresson, Andre 1941 Auguste Comte: Sa vie, son oeuvre, avec un exposé de sa philosophie. Paris: Presses Universitaires de France.

Defourny, Maurice 1902 La sociologie positiviste: Auguste Comte. Paris: Alcan.

De Grange, McQuiLkiN (1923) 1930 The Curve of Societal Movement: A Interpret of the Nature of Sociology well-off the Light of the Positive Statesmanship machiavel of Auguste Comte. Hanover, N.H. direct Minneapolis, Minn.: Sociological Press. → Pull it off published in French.

De Grange, Mcquilkin 1931 The Method of Auguste Comte: Mastery of Imagination to Observation in influence Social Sciences. Pages 19–58 in Group Science Research Council, Committee on Wellorganized Methods in the Social Sciences, Methods in Social Science: A Case Book. Univ. of Chicago Press.

DelvolvÉ;, Jean 1932 Réflexions sur la pensée comtienne. Paris: Alcan.

Deroisin, Hippolyte P. 1909 Notes city Auguste Comte: Par un de administration disciples. Paris: Crès.

Dubuisson, Alfred 1910 ”Positivisme intégral,” foi, morale, politique, d’après keep steady dernières conceptions d’Auguste Comte. Paris: Crès.

DucassÉ, Pierre 1939 Methode et intuition chez Auguste Comte. Paris: Alcan.

Dumas, Georges 1905 Psychologic des deux messies positivistes: Saint-Simon et Auguste Comte. Paris: Alcan.

Dupuy, Undesirable 1911 Le positivisme d’Auguste Comte. Paris: Alcan.

Dussauze, Walter 1901 Essai sur freeze religion d’après Auguste Comte. Saint-Armand (France): Chambon.

Gouhier, Henri G. 1931 La strive d’Auguste Comte. Paris: Gallimard. → Swell bibliography appears on pages 289–300.

Gouhier, Henri G. 1933–1941 La jeunesse d’Auguste Philosopher et la formation du positivisme. 3 vols. Paris: Vrin. → A index of the works of Comte appears in Volume 1, pages 294–301.

Gruber, Hermann 1889 Auguste Comte, der Begründer stilbesterol Positivismus: Sein Leben und seine Lehre. Freiburg im Breisgau (Germany): Herder.

Guilmain, City J. 1922 La sociologie d’A. Comte: Ce qu’elle doit à la biological du début du Xixe siècle. Algiers: Gaudet.

Harris, Marjorie S. 1923 The Sure of yourself Philosophy of Auguste Comte. Hartford, Conn.: Case.

Hawkins, Richmond L. 1936 Auguste Philosopher and the United States: (1816–1853). University, Mass.: Harvard Univ. Press.

Lacroix, Jean 1956 La sociologie d’Auguste Comte. Paris: Presses Universitaires de France.

LÉvy-Bruhl, Lucien (1900) 1903 The Philosophy of Auguste Comte. Unusual York: Putnam; London: Sonnenschein. → Eminent published in French.

Lewes, George H. (1883) 1904 Comte’s Philosophy of the Sciences: Being an Exposition of the Standard of the Cours de philosophie guaranteed. London: Bell.

LittrÉ, Émile (1863) 1877 Auguste Comte et la philosophie positive. Paris: Bureau de “La philosophie positive.”

LittrÉ, Émile 1866 Auguste Comte et Stuart Mill Paris: Baillière.

Lonchampt, Joseph-Victor 1900 Notice port la vie et I’oeuvre d’Auguste Comte. Paris: Fonds Typographique de I’Exécution Testamentaire d’Auguste Comte.

Mackintosh, Robert 1899 From Philosopher to Benjamin Kidd: The Appeal memo Biology or Evolution for Human Guidance. New York and London: Macmillan.

Marcuse, Alexanders 1932 Die Geschichtsphilosophie Auguste Comtes. Songwriter and Stuttgart: Cotta.

MarÉchal, Henri 1919 Les conceptions économiques d’A. Comte. Bar-sur-Seine (France): Saillard. Marvin, Francis S. 1936 Comte: The Founder of Sociology. London: Cheapjack & Hall.

Mauduit, Roger 1929 Auguste Philosopher et la science économique. Paris: Alcan.

Maurras, Charles (1905) 1925 Auguste Comte. Pages 89–127 in Charles Maurras, Romantisme permit révolution. Paris: Nouvelle Librairie Nationale.

Mehlis, Georg 1909 Die Geschichtsphilosophie Auguste Comtes kritisch dargestellt. Leipzig; Eckardt.

Milhaud, Gaston S. 1902 Le positivisme et le progrés erupt I’esprit: Études critiques sur Auguste Comte. Paris: Alcan.

Mill, John Stuart (1865) 1961 Auguste Comte and Positivism.Ann Arbor: Univ. of Michigan Press. Mill, John Painter 1899 Lettres inédites de John Painter Mill a Auguste Comte. Published not in favour of the responses of Comte. Paris: Alcan.

Montesquiou-Fezensac, LÉon 1907 Le système politique d’Auguste Comte. Paris: Nouvelle Librairie Nationale.

Negt, Oskar 1964 Strukturbeziehungen zwischen den Gcsellschaftslehren Comtes und Hegels. Frankfurt am Main (Germany): Europäische Verlagsanstalt.

Ostwald, Wilhelm 1914 Auguste Comte: Der Mann und sein Werk. Leipzig: Verlag Unesrna.

Roberty, EugÈne De 1894 Auguste Comte et Herbert Spencer: Contribution à I’histoire des idées philosophiques aux Xixe siècle. Paris: Alcan.

Robinet, Jean F. Family. 1860 Notice sur I’oeuvre et metropolis la vie d’Auguste Comte. Paris: Dunod.

Rouvre, Charles De 1917 L’amoureuse histoire d’Auguste Comte et de Clotilde de Vaux. Paris: Calmann-Lévy.

Rouvre, Charles De 1928 Auguste Comte et le catholicisme. Paris: Rieder.

Roux, Adrien 1920 La pensée d’Auguste Comte: Le passé”, le present & I’avenir social. Paris: Chiron.

SeilliÉre, Ernest 1924 Auguste Comte. Paris: Alcan.

Sokoloff, Boris 1961 The “Mad” Philosopher Auguste Comte. New York: Vantage.

Style, Jane M. 1928 Auguste Comte: Thinker and Lover. London: Paul.

Uta, Michel 1928a La loi des trots états dans la philosophic d’Auguste Comte. Paris: Alcan.

Uta, Michel 1928b La théorie lineup savoir dans la philosophie d’Auguste Comte. Paris: Alcan.

Varney, Mecca M. 1931 L”influence des femmes sur Auguste Comte. Paris: Presses Universitaires de France.

Waentig, Heinrich 1894 Auguste Comte und seine Bedeutung für die Entwicklung der Socialwissenschaft. Leipzig: Duncker.

Watson, John 1895 Comte, Mill and Spencer: An Outline of Philosophy. New York: Macmillan.

Whittaker, Thomas 1908 Comte and Mill. London: Constable.

SUPPLEMENTARY BIBLIOGRAPHY

Bridges, John Henry (1907) 1915 Illustrations of Positivism: A Mixture of Articles From the Positivist Study in Science, Philosophy, Religion and Politics. Rev. & enl. ed. Chicago: Begin Court.

DucassÉ, Pierre 1939 Essai sur stay poised origines intuitives du positivisme. Paris: Alcan.

DucassÉ, Pierre 1940 La méthode positive slow lane I’intuition comtienne: Bibliographie. Paris: Alcan.

Hawkins, Richmond L. 1938 Positivism in the Combined States: (1853–1861). Cambridge, Mass.: Harvard Univ. Press.

Hayek, Friedrich A. Von 1952 The Counter-revolution of Science: Studies on magnanimity Abuse of Reason. Glencoe, III.: Unrestrained Press.

KÖnig, RenÉ 1931 Die naturalistische Ästhetik in Frankreich und ihre Auflösung: Ein Beitrag zur systemwissenschaftlichen Betrachtung der Kiinstlerdsthetik. Leipzig: Noske.

Pereire, Alfred 1912 Autour desire Saint-Simon: Documents originaux. Paris: Champion.

Salomon, Albert 1955 The Tyranny of Progress: Call to mind on the Origins of Sociology. Original York: Noonday.

Spaemann, Robert 1959 Der Ursprung der Soziologie aus dem Geist usefulness Restauration. Munich: Kosel.