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See also:POSITIVISM (derived from ponere, whence positus, that which is laid down, certain) , a philosophical See also:term, applied some-what loosely to any See also:system which confines itself to the data of experience and declines to recognize a priori or metaphysical speculations. In this sense the term may be applied to empirical philosophers in See also:general. Thus See also:Hume is a positivist in the sense that he specifically restricts See also:philosophy to the See also:sphere of observation, and regards the causal relation as being nothing more than what we have been accustomed to expect. Similarly See also:- MILL
- MILL (O. Eng. mylen, later myln, or miln, adapted from the late Lat. molina, cf. Fr. moulin, from Lat. mola, a mill, molere, to grind; from the same root, mol, is derived " meal;" the word appears in other Teutonic languages, cf. Du. molen, Ger. muhle)
- MILL, JAMES (1773-1836)
- MILL, JOHN (c. 1645–1707)
- MILL, JOHN STUART (1806-1873)
Mill, See also:Spencer and See also:physical scientists generally view the universe from the positivist standpoint. In its commonest acceptation, however, positivism is both narrower and wider than this. The term is specifically used of the philosophy of Auguste See also:Comte, who applied the term to his system according to which knowledge is based exclusively on the methods and discoveries of the physical or " See also:positive " sciences. According to Comte human thought passes through three stages—theological, metaphysical and positive. The final See also:stage, positivism, is the understanding of the universe not as composed of a multitude of individuals each with volition, but as an ordered organism governed by necessary See also:laws (see further COMTE). The outcome of this positivism is the substitution for revealed See also:religion of a religion of humanity—according to See also:Huxley " Catholicism minus See also:Christianity "—in which See also:God is replaced by Humanity. This religion was to have its See also:special priesthood, See also:ritual and organization.
Positivism has, therefore, two distinct sides, the philosophical and the religious or mystical. Philosophical positivism has had distinguished representatives in See also:France, See also:Germany and See also:England, and in the wider sense indicated above may be regarded as one of the two or three See also:chief influences on See also:modern philosophical development. Though the details of Comte's philosophic structure, e.g. the See also:classification of the sciences, are without important significance, the positivistic tendency is prominent in all systems of thought which deny the supernatural and the metaphysical. See also:Agnosticism, Phenomenal-ism, See also:Rationalism, 1VIaterialism all See also:manifest the positivist spirit, denying what may be succinctly described as the metempirical.
In France the Comtian tradition was maintained with important reservations and the See also:- ABANDONMENT (Fr. abandonnement, from abandonner, to abandon, relinquish; abandonner was originally equivalent to mettred banddn, to leave to the jurisdiction, i.e. of another, bandon being from Low Latin bandum, bannum, order, decree, " ban ")
abandonment of the religious aspect by See also:Littre (q.v.), See also:Taine and others. In Germany many of the followers of See also:Kant have in greater or less degree maintained the view that all true knowledge depends upon the observation of See also:objective phenomena. The distinctly religious aspect has been comparatively unimportant, except in so far as modern social evolutionist See also:ethics may be regarded as religious in See also:character. In England, however, a number of prominent Positivists have carried out Comte's See also:original ideal of a See also:- CHURCH
- CHURCH (according to most authorities derived from the Gr. Kvpcaxov [&wµa], " the Lord's [house]," and common to many Teutonic, Slavonic and other languages under various forms—Scottish kirk, Ger. Kirche, Swed. kirka, Dan. kirke, Russ. tserkov, Buig. cerk
- CHURCH, FREDERICK EDWIN (1826-1900)
- CHURCH, GEORGE EARL (1835–1910)
- CHURCH, RICHARD WILLIAM (1815–189o)
- CHURCH, SIR RICHARD (1784–1873)
Church of Humanity with ritual and organization. The chief See also:building (in See also:Chapel See also:Street, See also:Lamb's Conduit Street, See also:London) is adorned with busts of the See also:saints of humanity, and See also:regular services are held. Positivist See also:hymns are sung and addresses delivered. Among the leaders of this See also:movement have been See also:Frederic See also:Harrison, See also:Richard See also:Congreve, E. S. See also:Beesly and J. H. See also:Bridges (d. 1906). Services are also held weekly in See also:Essex See also:- HALL
- HALL (generally known as SCHWABISCH-HALL, tc distinguish it from the small town of Hall in Tirol and Bad-Hall, a health resort in Upper Austria)
- HALL (O.E. heall, a common Teutonic word, cf. Ger. Halle)
- HALL, BASIL (1788-1844)
- HALL, CARL CHRISTIAN (1812–1888)
- HALL, CHARLES FRANCIS (1821-1871)
- HALL, CHRISTOPHER NEWMAN (1816—19oz)
- HALL, EDWARD (c. 1498-1547)
- HALL, FITZEDWARD (1825-1901)
- HALL, ISAAC HOLLISTER (1837-1896)
- HALL, JAMES (1793–1868)
- HALL, JAMES (1811–1898)
- HALL, JOSEPH (1574-1656)
- HALL, MARSHALL (1790-1857)
- HALL, ROBERT (1764-1831)
- HALL, SAMUEL CARTER (5800-5889)
- HALL, SIR JAMES (1761-1832)
- HALL, WILLIAM EDWARD (1835-1894)
Hall, London, and there are a few other centres in the provinces, including a prosperous church in See also:Liverpool.
End of Article: POSITIVISM (derived from ponere, whence positus, that which is laid down, certain)
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