A Religion of Humanity
                              by Auguste Comte

   ..

   Love, then, is our principle; Order our basis; and Progress our end.
   Such is the essential character of the system of life which Positivism
   offers for the definit acceptance of society; a system which regulates
   the whole course of our private and public existence, by bringing
   Feeling, Reason, and Activity into permanent harmony. . . . Life in
   all its actions and thoughts is brought under the control and
   inspiring charm of Social Sympathy.

   By the supremacy of the Head, the Intellect, so far from being
   crushed, is elevated; for all its powers are consecrated to the
   service of the social institincts, with the purpose of strenghtening
   their influence and directing their employment. By accepting its
   subordination to Feeling, Reason adds to its own authority. To it we
   look for the revelation of the laws of nature, of the established
   order which dictate the inevitable conditions of human life. The
   objective basis thus discovered for human effort reacts most
   beneficially on our moral nature. Forced s we are to accept it, it
   controls the fickleness to which our affections are liable, and acts
   as a direct stimulus to social sympathy.

   And whilst Reason is admitted to its due share of influence on human
   life. Imagination is also strenghtened and called into constant
   exercise. Henceforth, it will assume its proper function, the
   idealization of truth. For the objective basis of our conceptions
   scientific investigation is necessary. But this basis once obtained,
   the constitution of our mind is far better adapted to esthetic than to
   scientific study, provided always that imagination never disregard the
   truths of science, and degenerate into extravagance. Subject to this
   condition, Positivism gives every encouragement to esthetic studies,
   being as they are, so closely related to its guiding principle and to
   its practical aim, to Love namely, and to Progress. Art will enter
   largely into the social life of the Future, and will be regarded as
   the most pleasurable and most salutary exercise of our intellectual
   powers, because it leads them in the most direct manner to the culture
   and improvement of our moral nature. . . .

   All essential phases in the evolution of society answer to
   corresponding phases in the growth of the individual, whether it has
   proceeded spontaneously or under systematic guidance, supposing lways
   that his development be complete. But it is not enough to prove the
   close connextion which exists between all modes and degrees of human
   regeneration. We have yet to find a central point round which all will
   naturally meet. In this point consists the unity of Prositivism as a
   system of life. . . . There should be a central point in the system
   towards which Feeling, Reason, and Activity alike converge. The proof
   that Positivism possesses such a central point will remove the last
   obstacles to its complete acceptance, as the guide of private or of
   public life.

   Such a centre we find in the great conception of Humanity towards
   which every aspect of Potisitvism naturally converges. By it the
   conception of God will be entirely superseded, and a synthesis be
   formed, more complete and permanent than that provisionally
   established by the old religions. Through it the new doctrine becomes
   at once accessible to men's hearts in its full extent and application.
   From their heart it will penetrate their minds. . . .

   This central point of Positivism is even more moral than intellectual
   in character: it represents the principle of Love upon which the whole
   system rests. It is the peculiar chracteristic of the Great Being who
   is here set forth, to be compounded of separabole elemnts. Its
   existence depends therefore entirely upon mutual Love knitting
   together its various parts. The calculations of self-interest can
   never be substituted as a combining influence for the sympathetic
   institincts.

   Yet the belief in Humanity, while stimulating Sympathy, at the same
   time enlarges the scope and vigour of the Intellect. For its requires
   high powers of generalization to concieve clearly of this vast
   organism, as the result of spontaneous co-operation, abstraction made
   of all partial antagonisms. Reason, then, has its part in this central
   dogma as well as Love. it enlarges and completes our conception of the
   Supreme Being by revealing to us the external and internal conditions
   of its existence.

   Lastly, our active powers are stimulated by it no less than our
   feelings and our reason. For since Humanity is so far most complex
   than any other organism, it will react more strongly and more
   continuously on its environment, submitting to its influence and so
   modifying it. Hence results Progress which is simply the development
   of Order, under the influence of Love. . . .

   Positivisms then may, more truly than theological believers of
   whatever creed, regard life as a continuous and earnest act of
   worship; worship which will elevate and purify our feelings, enlarge
   and enlighten our thoughts, ennoble and invigorate our actions. It
   supplies a direct solution, so far as a solution is possible, of the
   great problem of the Model Ages, the subordination of Politics to
   Morals. For this follows at once from the consecretation now given to
   the principle that social sysmpathy should preponderate over
   self-love.

   Thus Positivism becomes, in the true sense of the word, a Religion;
   the only religion which is real and complete; destined therefore to
   replace all imperfect and provisional systems resting on the primitive
   basis of theology . . . .