“Los hombres olvidan siempre que la felicidad humana es una disposición de la mente, y no condiciones de circunstancias”
Auguste Comte
Isidore Marie Auguste François Xavier Comte fue un filósofo francés y escritor nacido en Montpellier en enero de 1798. A menudo considerado como el primer filósofo de la ciencia que formuló la doctrina del positivismo.
Estudió en la escuela politécnica de París y mantuvo diferencias irreconciliables con su familia partidaria de la monarquía y de fuertes convicciones católicas.
Después de una juventud cerrada y rebelde, fue contacto de las ciencias exactas y la ingeniería en la escuela politécnica de la ciudad de París.
Disuelta la escuela politécnica en 1816 y contra la opinión de sus padres, continuó sus estudios de forma autodidacta, ganando la vida como maestro de matemáticas.
Fuertemente influenciado por el filósofo y economista teórico socialista y positivista francés Henri de Saint Simón, Comte fue puesto en contacto con la sociedad intelectual de la época y a lo largo de 7 años de trabajo conjunto, decidieron separarse por diferencias irreconciliables entre ambos, entre ellas destaca la intención de Saint-Simon de atribuirse para sí la obra “Plan de trabajo científico para necesarios para reorganizar la sociedad”.
En 1825 y sin la aprobación de sus padres Comte se unió en matrimonio con Carolina Massin, una joven y cultisima dama de París, y es durante este tiempo (1826-1827), que Auguste Comte sufre su primer acceso de locura, siendo llevado a un hospital de rehabilitación, del cual se iría sin haberse recuperado.
Aunque fue atendido psiquiátricamente, un año después trataría de suicidarse intentando saltar al río Sena, desde el Pont des Arts.
Comte publicó entre 1851 y 1854 cuatro volúmenes de su obra “Sistema de política positiva” y dos año después, su obra final titulada “La síntesis subjetiva”.
La filosofía de Comte consiste a grandes rasgos en la asunción de la razón y la ciencia como únicas guías de la humanidad, capaces de restaurar el orden social sin apelar a lo que él llamaría oscurantismos teológicos o metafísicos. De hecho esta fue otra de las razones principales de las discrepancias con Saint-Simón.
La idea básica de Comte, era que todas las ciencias formaban una jerarquía en donde en la base figuraban las matemáticas, la mecánica, la física, la química, la biología y por último, encabezando la pirámide de las ciencias se encontraba la Sociología, la ciencia de la sociedad, como la última y más grande de todas las ciencias.
Creador de la palabra altruismo, la filosofía de Comte tuvo gran influencia incluso en la fundación de países como es el caso de Brasil, en cuya bandera se lee la frase “Orden y Progreso”, parte de la triada filosófica de Comte (Altruismo, Orden, Progreso).
El exceso de trabajo, su vida agitada, rebelde e intransigente así como el empeoramiento de sus relaciones maritales, impidieron que Comte lograra insertarse en el mundo académico, fue expulsado de la Escuela Politécnica de París en 1844 y un año después ya con una nueva relación fue víctima en 1845, de una nueva crisis mental, los cuales se vieron reflejados en algunos de sus trabajos posteriores.
Auguste Comte muere en París en 1857 a la edad de 56 años. Después de su fallecimiento, el positivismo se extendió por toda Europa hallando en el inglés John Stuart Mill a su máximo representante.
Más especulativo, pero entusiasta del progreso como Comte, lo fue el naturalista, filósofo, sociólogo antropólogo y psicólogo inglés Herbert Spencer, figura prominente del evolucionismo filosófico.
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"The Philosophy of Mathematics" translated from the "Cours de philosophie positive" [1851] of Auguste Comte in 1855 by W. M. Gillispie, Prof. for Civil Engineering & Prof. of Mathematics, published in New York.
Ordem e Progresso
After months of metaphysical studies, it is a breezy relief to deal with theories of positivism, which rejects metaphysic and theological explanations.
Comte (1798 - 1857) was an influential French philosopher, mathematician and he was considered as the Founder of the doctrine of positivsm and the first modern philosopher of science. In the background of French Revolution, Comte sought to develop theories of social systems based on science (=positivism).
Gillispie is underdrawing the importance of Comte's work and his want "(...) of a comprehensive map of the wide region of mathematical science". In his opinion Comte is capable to unite "clearness and depth, comprehensiveness and precision" and that those terms "have never been so remarkably united as in A. Comte's telescopic glance".
But not only Gillispie admires the ideas of Comte. Mill, writes about Comte in his "A System of Logic":
"(...) by far the greatest yet produced on the philosophy of the science" and adds later on "this admirable work, one of the most admirable portions is that in which he may truly be said to have created the Philosophy of the higher mathematics."
Again a praise for his commendable simplicity by Morell in his "Speculative Philosophy of Europe"
[e-book here: https://books.google.sc/books?id=4uVRAAAAMAAJ&printsec=frontcover#v=onepage&q&f=false ]
"The classification given at the Sciences at large, and their regular order of development, is unquestionably a master-piece of scientific thinking, as simple as it comprehensive."
Lewes titles Comte as "the Beacon of the ninetheenth century" in his work "Biographical History of Philosophy" and respectfully adds:
"I unhesitangly record my conviction that this is the greatest work of our age."
Comte is not only examining the physical science of mathematics, but formulating theories in the light of positivsm,
which are still forming the scientific system of validation
(a philosophical current establishing that what is not proven by one's own experience cannot be considered valid, questioning any scientific statement that lacked solid evidence, but later in history criticized by Max Planck).
Built and carried by similiar ideas, Comte established a theory of the three humane states of being (btw influencing Albert Camus' imagination of man and historicity):
I. Infancy of Humanity / The Theological State
-> It was necessary to ask question, that would stay unanswered or would get an explanation through supernatural phenomena = presence of Gods.
-> Social union by faith & no wars
II. Transitional Phase of Human Mind / The Metaphysical State
-> Preparation of human mind for positive thinking
III. Positive or Scientific State
-> Breaking with previous two ideas for spiritually undivided focus on progress
-> this concentration would eradicate all aggression, since everything and everyone is focussed on progress
-> intellectual harmony = social harmony
"Love as a principle, order as a base, progress at last."
Comte had a big influence on many scientists of his time, but we should not underestimate, that this optimistic "belief" in science and unlimited progress [Note: What is progress? Which progress can be considered as worthy?] can reduce humanistic achievements.
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Kişisel düşüncemi sorarsanız: bütün olayları bir tek kanunla açıklamak girişimi, en yetkili zekâlar tarafından yapılsa bile, hayalî olmaktan öteye geçemez. Henüz insanoğlunun elindeki araçlar çok belirli, evren ise çok karmaşık. Böylesine bir yetkinliğe erişmekten pek uzaklardayız. Bir gün erişsek bile, bana öyle geliyor ki, bu yetkinlikten yararımız, sandığımız kadar büyük olmayacak.
Auguste Comte ~Pozitif Felsefe Dersleri
The divisions that we establish between the sciences are, though not arbitrary, essentially artificial. The subject of our researches is one: we divide it for our convenience, in order to deal the more easily with its difficulties. But it sometimes happens--and especially with the most important doctrines of each science that we need what we cannot obtain under the present isolation of the sciences--a combination of several special points of view and for want of this, very important problems wait for thier solution much longer than they otherwise need do.
~ Auguste Comte (1830), Course of Positive Philosophy
“Can you feel all evolution running through you? You look back, with gratitude to your parents and see how they stemmed from your grandparents, and beyond them the lineage starts to be lost in mist, but your reason knows that the weight of descent is immensely powerful even when your feeling cannot apprehend it; that, as Comte often put it, in humanity the dead are far more numerous than the living. You look forward to your children, and see how they distinguish themselves from you by revolt or by self-development, and wonder what kind of a world it will be when they are old, and whether it will be worse or better, and what problems they will find insoluble. By these acts of mingled reason and feeling you place yourself in the current of a stream of human development, and know a measure of helplessness, and imagine your children's helplessness, and yet are certain that you are not without free will, and hope that you will do what in you lies, for this entity so much greater than yourself.”
— Owen Chadwick, The Secularization of the European Mind in the Nineteenth Century, p. 256
