Modern French Philosophy: a Study of the Development Since ComteGunn, John Alexander
Philosophy
Modern French Philosophy: a Study of the Development Since Comte
Gunn, John Alexander
Philosophy, French; Philosophy, Modern
Although he succeeded in calling the attention of philosophy to the
natural sciences, yet owing to the mere fact that he based himself on
the sciences of his day much of his thought has become obsolete by the
progress and extension of those very sciences themselves. He tended,
with a curious dogmatism, to assign limits to the sciences by keeping
them in separate compartments and in general by desiring knowledge to
be limited to human needs. Although there is important truth in his
doctrine of discontinuity or irreducible differences, the subsequent
development of the natural sciences has cleared away many barriers
which he imagined to be impassable. There still are, and may always be,
gaps in our knowledge of the progress from inorganic to organic, from
the living creature to self-conscious personality, but we have a
greater conception of the unity of Nature than had Comte. Many new
ideas and discoveries have transformed science since his day,
particularly the doctrines dealing with heat as a form of motion, with
light, electricity, and the radio-activity of matter, the structure of
the atom, and the inter-relation of physics and chemistry.
Comte’s claim for different methods in the different departments of
science is of considerable interest, in view of present-day biological
problems and the controversies of vitalists, mechanists and
neo-vitalists.[4] Although Comte insisted upon discontinuity, yet he
urged the necessity for an _esprit d’ensemble_, the consideration of
things synthetically, in their “togetherness.” He feared that analysis,
the _esprit de détail_ or mathematisation, was being carried out _à
l’outrance_. This opinion he first stated in 1825 in his tract entitled
_Considérations sur les Sciences et les Savants_. On the social side he
brought this point out further by insisting on the _esprit d’ensemble_
as involving the social standpoint in opposition to a purely
individualistic view of human life.
[4] See, for example, _The Mechanism of Life_, by Dr. Johnstone,
Professor of Oceanography in the University of Liverpool. (Arnold,
1921.)
Public-domain text, read in full here on John Shaqi.
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