theory was erected on the very firmest of foundations.
According to his theory, it seemed that since humanity is an organism,
the knowledge of what man is, and of what should be his relations to the
world, was possible only through a knowledge of the features of this
organism. For the knowledge of these qualities, man is enabled to take
observations on other and lower organisms, and to draw conclusions from
their life. Therefore, in the fist place, the true and only method,
according to Comte, is the inductive, and all science is only such when
it has experiment as its basis; in the second place, the goal and crown
of sciences is formed by that new science dealing with the imaginary
organism of humanity, or the super-organic being,--humanity,--and this
newly devised science is sociology.

And from this view of science it appears, that all previous knowledge was
deceitful, and that the whole story of humanity, in the sense of self-
knowledge, has been divided into three, actually into two, periods: the
theological and metaphysical period, extending from the beginning of the
world to Comte, and the present period,--that of the only true science,
positive science,--beginning with Comte.

All this was very well. There was but one error, and that was this,--that
the whole edifice was erected on the sand, on the arbitrary and false
assertion that humanity is an organism. This assertion was arbitrary,
because we have just as much right to admit the existence of a human
organism, not subject to observation, as we have to admit the existence
of any other invisible, fantastic being. This assertion was erroneous,
because for the understanding of humanity, i.e., of men, the definition
of an organism was incorrectly constructed, while in humanity itself all
actual signs of organism,--the centre of feeling or consciousness, are
lacking. {178}

But, in spite of the arbitrariness and incorrectness of the fundamental
assumption of positive philosophy, it was accepted by the so-called
cultivated world with the greatest sympathy. In this connection, one
thing is worthy of note: that out of the works of Comte, consisting of
two parts, of positive philosophy and of positive politics, only the
first was adopted by the learned world,--that part which justifieth, on
new promises, the existent evil of human societies; but the second part,
treating of the moral obligations of altruism, arising from the
recognition of mankind as an organ