General View of Positivism — Chapter 4 The Influence Of Positivism Upon Women Part 5

[The education of women should be identical with that of men] Coming now to the subject of female education, we have only to make a further application of the theory which has guided us hitherto.

Since the vocation assigned by our theory to women is that of educating others, it is clear that the educational system which we have proposed in the last chapter for the working classes, applies to them as well as to the other sex with very slight alterations.

Unencumbered as it is with specialities, it will be found, even in its more scientific parts, as suitable to the sympathetic element of the moderating power, as to the synergic element.

We have spoken of the necessity of diffusing sound historical views among the working classes; and the same necessity applies to women; for social sympathy can never be perfectly developed, without a sense of the continuity of the Past, as well as of the solidarity of the Present.

Since, then, both sexes alike need historical instruction as a basis for the systematization of moral truth, both should alike pass through the scientific training which prepares the way for social studies, and which moreover has as intrinsic a value for women as for men.

Again, since the first or spontaneous stage of education is entirely to be left to women, it is most desirable that they should themselves have passed through the second or systematic stage.

The only department with which they need not concern themselves, is what is called professional education.

But this, as I have before observed, is not susceptible of regular organization.

Professional skill can only be acquired by careful practice and experience, resting upon a sound basis of theory.

In all other respects women, philosophers, and working men will receive the same education.

But while I would place the sexes on a level in this respect, I do not take the view of my eminent predecessor Condorcet, that they should be taught together.

On moral grounds, which of course are the most important consideration, it is obvious that such a plan would be equally prejudicial to both.

In the church, in the club, in the salon, they may associate freely at every period of life.

But at school such intercourse would be premature; it would check the natural development of character, not to say that it would obviously have an unsettling influence upon study.

Until the feelings on both sides are sufficiently matured, it is of the greatest importance that the relations of the two sexes should not be too intimate, and that they should be superintended by the watchful eye of their mothers.

As, however, the subjects of study are to be the same for both, the necessity of separating the sexes does not imply that there should be special teachers for women.

Not to speak of the increased expenditure that would thus be incurred, it would inevitably lower the standard of female education.

It would always be presumed that their teachers were men of inferior attainments.

To ensure that the instruction given is the same for both sexes, the instructors must be the same, and must give their lectures alternately to each sex.

These conditions are perfectly compatible with the scheme described in the last chapter.

It was there mentioned that each philosopher would be expected to give one, or, in some cases, two lectures every week.

Now supposing this were doubled, it would still come far short of the intolerable burdens which are imposed upon teachers in the present day.

Moreover, as the Positivist educator will pass successively through the seven stages of scientific instruction, he will be able so to regulate his work as to avoid wearisome repetition of the same lectures in each year.

Besides, the distinguished men to whom our educational system will be entrusted will soon discover that their two audiences require some difference in the manner of teaching, and that this may be done without in any way lowering the uniform standard which their method and their doctrines require.

But independently of the importance to female education of this identity of teachers, it will react beneficially on the intellectual and moral character of the philosopher who teaches.

It will preclude him from entering into useless details, and will keep him involuntarily to the broad principles of his subject.

By coming into contact simultaneously with two natures, in one of which thought, and in the other emotion, is predominant, he will gain clearer insight into the great principle of subordinating the intellect to the heart.

The obligation of teaching both sexes will complete that universality of mind which is to be required of the new school of philosophers.

To treat with equal ability of all the various orders of scientific conceptions, and to interest two audiences of so different a character, is a task which will demand the highest personal qualifications.

However, as the number required by the conditions is not excessive, it will not be impossible to find men fit for the purpose, as soon as the proper means are taken to procure their services, and to guarantee their material subsistence.

It must be borne in mind, too, that the corporation of teachers is not to be recruited from any one nation for itself, but from the whole of Western Europe; so that the Positivist educator will change his residence, when required, even more frequently than the priests of the Middle Ages.

Putting these considerations together, we shall find that Positivist education for both sexes may be organized on a sufficient scale for the whole of Western Europe, with less than the useless, or worse than useless, expenditure incurred by the clergy of the Anglican church.

This would give each functionary an adequate maintenance, though none of them would be degraded by wealth.

A body of twenty thousand philosophers would be enough now, and probably would always suffice, for the spiritual wants of the five Western nations.

This would imply the establishment of the septennial system of instruction in two thousand stations.

The influence of women and of working men will never become so systematic as to enable them to dispense with philosophic assistance altogether.

But in proportion as they become more effectually incorporated as elements of the spiritual power, the necessity of enlarging the purely speculative class will diminish.

Under theological systems it has been far too numerous.

The privilege of living in comfort without productive labour will be ultimately so rare and so dearly earned, that no rational ground of objection to it will be left.

It will be generally felt that the cost of maintaining these philosophic teachers, like that of maintaining women, is no real burden to the productive classes; on the contrary, that it conduces to their highest interest, by ensuring the performance of intellectual and moral functions which are the noblest characteristics of Humanity.

It appears, then, that the primary principle laid down at the beginning of this chapter enables us to solve all the problems that offer themselves on the subject of Woman.

Her function in society is determined by the constitution of her nature.

She is spontaneously the organ of Feeling, on which the unity of human nature entirely depends.

And she constitutes the purest and most natural element of the moderating power; which, while avowing its own subordination to the material forces of society, purposes to direct them to higher uses.

As mother and as wife, it is her office to conduct the moral education of Humanity.

In order the more perfectly to fulfil this mission, her life must be connected even more closely than it has been with the Family.

At the same time she must participate, to the full extent that is possible, in the general system of instruction.

[Women’s privileges.

Their mission is in itself a privilege] A few remarks on the privileges which the fulfilment of this vocation will bring, will complete this part of my subject.

Women’s mission is a striking illustration of the truth that happiness consists in doing the work for which we are naturally fitted.

That mission is always the same; it is summed up in one word, Love.

But Love is a work in which there can never be too many workers; it grows by co-operation; it has nothing to fear from competition.

Women are charged with the education of Sympathy, the source of human unity;

and their highest happiness is reached when they have the full consciousness of their vocation, and are free to follow it.

It is the admirable feature of their social mission, that it invites them to cultivate qualities which are natural to them; to call into exercise emotions which all allow to be the most pleasurable.

All that is required for them in a better organization of society are certain improvements in their external condition.

They must be relieved from out-door labour; and other means must be taken to prevent their moral influence from being impaired.

Both objects are contemplated in the material, intellectual, and moral ameliorations which Positivism is destined to effect in female life.

[They will receive honour and worship from men] But besides the pleasure inherent in their vocation, Positivism offers a recompense for their services, which Catholic Feudalism foreshadowed but could not realize.

As men become more and more grateful for the blessing of their moral influence, they will give expression to this feeling in a systematic form.

In a word the new doctrine will institute the Worship of Woman, publicly and privately, in a far more perfect way than has ever before been possible.

It is the first permanent step towards the worship of Humanity; which, as the concluding chapter of this introductory work will show, is the central principle of Positivism, viewed either as a Philosophy or as a Polity.

[Development of mediaeval chivalry] Our ancestors in chivalrous times made noble efforts in this direction, which, except by women, are now no longer appreciated.

But these efforts, however admirable, were inadequate; partly owing to the military spirit of society in those times, partly because their religious doctrines had not a sufficiently social character.

Nevertheless, they have left memories which will not perish.

The refinement of life in Western Europe is in great part due to them, although much of it is already effaced by the anarchy of the present time.

Chivalry, if we are to believe the negative philosophers of the last century, can never revive; because the religious beliefs with which it was connected have become obsolete.

But the connexion was never very profound, and there is no reason whatever for its continuance.

Far too much has been made of it by recent apologists for Catholicism;

who, while laying great stress on the sanction which Theology gave to Chivalry, have failed to appreciate the sympathies to which this admirable institution is really due.

The real source of Chivalry lies most unquestionably in the feudal spirit.

Theological sanction for it was afterwards sought for, as the only systematic basis that offered itself at that time.

But the truth is that Theology and Chivalry were hardly compatible.

Theology fixed men’s thoughts upon a visionary future; Chivalry concentrated his energies upon the world around him.

The knight of the Middle Ages had always to choose between his God and his Lady; and could therefore never attain that concentrated unity of purpose, without which the full result of his mission, so generously undertaken, could never be realized.

Placed as we are now, near the close of the revolutionary period, we are beginning to see that Chivalry is not destined to extinction; that, on the contrary, when modern life has assumed its normal character, its influence will be greater than ever, because it will operate on a more pacific society, and will be based on a more practical religion.

For Chivalry satisfies an essential want of society, a want which becomes more urgent as civilization advances; it institutes a voluntary combination of the strong for the protection of the weak.

The period of transition from the offensive military system of Rome to the defensive system of Feudalism, was naturally the time of its first appearance, and it received the sanction of the religion then dominant.

But society is now entering upon a period of permanent peace; and when this, the most striking political feature of modern times, has become firmly established, the influence of Chivalry will be greater than ever.

Its procedure will be different, because the modes of oppression are happily not now what they were formerly.

The instruments of material force are now not arms, but riches.

It is no longer the person that is attacked, but his means of subsistence.

The advantages of the change are obvious: the danger is less serious, and protection from it is easier and more effectual.

But it will always remain most desirable that protectors should come forward, and that they should form an organized association.

The destructive instinct will always show itself in various ways, wherever there are the means of indulging it.

And therefore as an adjunct to the spiritual organization, Positivism will encourage a systematic manifestation of chivalrous feeling among the leaders of industry.

Those among them who feel animated with the noble spirit of the heroes of the Middle Ages, will devote not their sword, but their wealth, their time, and, if need be, their whole energies to the defence of the oppressed in all classes.

The objects of their generosity will principally be found, as in the Middle Ages, among the classes specially exposed to material suffering, that is to say, among women, philosophers, and working men.

It would be strange indeed for a system like Positivism, the main object of which is to strengthen the social spirit, not to appropriate the institution which is the noblest product of that spirit.

So far, then, the restoration of Chivalry is merely a reconstruction of the mediaeval institution in a shape adapted to the altered state of ideas and feelings.

In modern as in mediaeval times, devotion of the strong to the weak follows as a natural consequence from the subordination of Politics to Morals.

Now, as then, the spiritual power will be nobly seconded by members of the governing class in the attempt to bring that class to a stricter sense of social duty.

But besides this, Feudal Chivalry had a deeper and more special purpose in reference to women.

And in this respect the superiority of Positivism is even more complete and obvious.

Feudalism introduced for the first time the worship of Woman.

But in this it met with little support from Catholicism, and was in many respects thwarted by it.

The habits of Christianity were in themselves adverse to real tenderness of heart; they only strengthened it indirectly, by promoting one of the indispensable conditions of true affection, purity of life.

In all other respects Chivalry was constantly opposed by the Catholic system; which was so austere and anti-social, that it could not sanction marriage except as an infirmity which it was necessary to tolerate, but which was hazardous to personal salvation.

Even its rules of purity, valuable as they were, were often weakened by interested motives which seriously impaired their value.

Consequently, notwithstanding all the noble and long-continued efforts of our mediaeval ancestors, the institution of the worship of Woman was very imperfectly effected, especially in its relation to public life.

Whatever Catholic apologists may say, there is every reason to believe that if Feudalism could have arisen before the decline of Polytheism, the influence of Chivalry would have been greater.

It was reserved for the more comprehensive system of Positivism, in which sound practice is always supported by sound theory, to give full expression to the feeling of veneration for women.

In the new religion, tenderness of heart is looked upon as the first of Woman’s attributes.

But purity is not neglected.

On the contrary its true source and its essential value, as the first condition of happiness and of moral growth, are pointed out more distinctly than before.

The shallow and sophistical views of marriage maintained in these unsettled times by men of narrow minds and coarse feelings, will be easily refuted by a more careful study of human nature.

Even the obstacles presented by scientific materialism will rapidly disappear before the spread of Positivist morality.

A physician of great sagacity, Hufeland, has remarked, with truth, that the well-known vigour of the knights of old times was a sufficient answer to men who talked of the physical dangers of continence.

Positivism, dealing with this question in all its aspects, teaches that while the primary reason for insisting on purity is that it is essential to depth of affection, it has as close a connexion with the physical and intellectual improvement of the individual and the race as with our moral progress.

Positivism then, as the whole tendency of this chapter indicates, encourages, on intellectual as well as on moral grounds, full and systematic expression of the feeling of veneration for Women, in public as well as in private life, collectively as well as individually.

Born to love and to be loved, relieved from the burdens of practical life, free in the sacred retirement of their homes, the women of the West will receive from Positivists the tribute of deep and sincere admiration which their life inspires.

They will feel no scruple in accepting their position as spontaneous priestesses of Humanity; they will fear no longer the rivalry of a vindictive Deity.

From childhood each of us will be taught to regard their sex as the principal source of human happiness and improvement, whether in public life or in private.

The treasures of affection which our ancestors wasted upon mystical objects, and which these revolutionary times ignore, will then be carefully preserved and directed to their proper purpose.

The enervating influence of chimerical beliefs will have passed away; and men in all the vigour of their energies, feeling themselves the masters of the known world, will feel it their highest happiness to submit with gratitude to the beneficent power of womanly sympathy.

In a word, Man will in those days kneel to Woman, and to Woman alone.

The source from which these reverential feelings for the sympathetic sex proceed, is a clear appreciation in the other sex of benefits received, and a spirit of deep thankfulness for them.

The Positivist will never forget that moral perfection, the primary condition of public and private happiness, is principally due to the influence of Woman over Man, first as mother, then as wife.

Such a conviction cannot fail to arouse feelings of loving veneration for those with whom, from their position in society, he is in no danger of rivalry in the affairs of life.

When the mission of woman is better understood, and is carried out more fully, she will be regarded by Man as the most perfect impersonation of Humanity.

[The practice of Prayer, so far from disappearing, is purified and strengthened in Positive religion] Originating in spontaneous feelings of gratitude, the worship of Woman, when it has assumed a more systematic shape, will be valued for its own sake as a new instrument of happiness and moral growth.

Inert as the tender sympathies are in Man, it is most desirable to strengthen them by such exercise as the public and private institution of this worship will afford.

And here it is that Positivists will find all the elevating influences which Catholicism derived from Prayer.

It is a common but very palpable error to imagine that Prayer is inseparable from the chimerical motives of self-interest in which it first originated.

In Catholicism there was always a tendency to rise above these motives, so far at least as the principles of theology admitted.

From St. Augustine downwards, all the nobler spirits have felt more and more strongly, notwithstanding the self-absorbing tendencies of Christian doctrine, that Prayer did not necessarily imply petition.

When sounder views of human nature have become prevalent, the value of this important function will be more clearly appreciated;

and it will ultimately become of greater importance than ever, because founded on a truer principle.

In the normal state of Humanity, the moral efficacy of Prayer will no longer be impaired by thoughts of personal recompense.

It will be simply a solemn out-pouring, whether in private or in public, of men’s nobler feelings, inspiring them with larger and more comprehensive thoughts.

As a daily practice, it is inculcated by Positivism as the best preservative against the selfish and narrow views which are so apt to arise in the ordinary avocations of life.

To men its value is even greater than to women; their life being less favourable to large views and general sympathies, it is the more important to revive them at regular periods.

But Prayer would be of little value unless the mind could form a clear conception of its object.

The worship of Woman satisfies this condition, and is so far of greater efficacy than the worship of God.

True, the ultimate object of Positivist Prayer, as shown in the concluding chapter of this volume, is Humanity.

But some of its best moral effects would hardly be realized, if it were at once and exclusively directed to an object so difficult to conceive clearly.

It is possible that Women with their stronger sympathies may be able to reach this stage without intermediate steps.

However this may be, men certainly would not be able to do so; even the intellectual class, with all its powers of generalization, would find it impossible.

The worship of Woman, begun in private, and afterwards publicly celebrated, is necessary in man’s case to prepare him for any effectual worship of Humanity.

No one can be so unhappy as not to be able to find some woman worthy of his peculiar love, whether in the relation of wife or of mother;

some one who in his solitary prayer may be present to him as a fixed object of devotion.

Nor will such devotion, as might be thought, cease with death; rather, when its object has been rightly chosen, death strengthens it by making it more pure.

The principle upon which Positivism insists so strongly, the union of the Present with the Past, and even with the Future, is not limited to the life of Society.

It is a doctrine which unites all individuals and all generations; and when it has become more familiar to us, it will stimulate every one to call his dearest memories to life; the spirit of the system being that the private life of the very humblest citizen has a close relation to his public duty.

We all know how intellectual culture enables us to live with our great predecessors of the Middle Ages and of Antiquity, almost as we should do with absent friends.

And if intellect can do so much, will it not be far easier for the strong passion of Love to effect this ideal resurrection?

We have already many instances where whole nations have shown strong sympathies or antipathies to great historical names, especially when their influence was still sensibly felt.

There is no reason why a private life should not produce the same effect upon those who have been brought into contact with it.

Moral culture has been conducted hitherto on such unsatisfactory principles, that we can hardly form an adequate notion of its results when Positivism has regenerated it, and has concentrated the affections as well as the thoughts of Man upon human life.

To live with the dead is the peculiar privilege of Humanity, a privilege which will extend as our conceptions widen and our thoughts become more pure.

Under Positivism the impulse to it will become far stronger, and it will be recognized as a systematic principle in private as well as in public life.

Even the Future is not excluded from its application.

We may live with those who are not yet born; a thing impossible only till a true theory of history had arisen, of scope sufficient to embrace at one glance the whole course of human destiny.

There are numberless instances to prove that the heart of Man is capable of emotions which have no outward basis, except what Imagination has supplied.

The familiar spirits of the Polytheist, the mystical desires of the Monotheist, all point to a general tendency in the Past, which, with our better principles, we shall be able in the Future to direct to a nobler and more real purpose.

And thus even those who may be so unfortunate as to have no special object of love need not, on that account, be precluded from the act of worship: they may choose from the women of the past some type adapted to their own nature.

Men of powerful imagination might even form their own more perfect ideal, and thus open out the path of the future.

This, indeed, is what was often done by the knights of chivalrous times, simple and uninstructed as they were.

Surely then we, with our fuller understanding and greater familiarity with the Past, should be able to idealize more perfectly.

But whether the choice lie in the Past or in the Future, its efficacy would be impaired unless it remained constant to one object; and fixed principles, such as Positivism supplies, are needed to check the natural tendency to versatility of feeling.