Autobiography
of their subjects. In the power of influencing by mere force of mind and
character, the convictions and purposes of others, and in the strenuous
exertion of that power to promote freedom and progress, he left, as far
as my knowledge extends, no equal among men and but one among women.
Though acutely sensible of my own inferiority in the qualities by which
he acquired his personal ascendancy, I had now to try what it might be
possible for me to accomplish without him: and the _Review_ was the
instrument on which I built my chief hopes of establishing a useful
influence over the liberal and democratic section of the public mind.
Deprived of my father's aid, I was also exempted from the restraints and
reticences by which that aid had been purchased. I did not feel that
there was any other radical writer or politician to whom I was bound to
defer, further than consisted with my own opinions: and having the
complete confidence of Molesworth, I resolved henceforth to give full
scope to my own opinions and modes of thought, and to open the _Review_
widely to all writers who were in sympathy with Progress as I understood
it, even though I should lose by it the support of my former associates.
Carlyle, consequently became from this time a frequent writer in the
_Review_; Sterling, soon after, an occasional one; and though each
individual article continued to be the expression of the private
sentiments of its writer, the general tone conformed in some tolerable
degree to my opinions. For the conduct of the _Review_, under, and in
conjunction with me, I associated with myself a young Scotchman of the
name of Robertson, who had some ability and information, much industry,
and an active scheming head, full of devices for making the _Review_
more saleable, and on whose capacities in that direction I founded a
good deal of hope: insomuch, that when Molesworth, in the beginning of
1837, became tired of carrying on the _Review_ at a loss, and desirous
of getting rid of it (he had done his part honourably, and at no small
pecuniary cost,) I, very imprudently for my own pecuniary interest, and
very much from reliance on Robertson's devices, determined to continue
it at my own risk, until his plans should have had a fair trial. The
devices were good, and I never had any reason to change my opinion of
them. But I do not believe that any devices would have made a radical
and democratic review defray its expenses, including a paid editor or
sub-editor, and a liberal payment to writers. I myself and several
frequent contributors gave our labour gratuitously, as we had done for
Molesworth; but the paid contributors continued to be remunerated on the
usual scale of the _Edinburgh_ and _Quarterly Reviews_; and this could
not be done from the proceeds of the sale.
In the same year, 1837, and in the midst of these occupations, I resumed
the _Logic_. I had not touched my pen on the subject for five years,
having been stopped and brought to a halt on the threshold of Induction.
I had gradually discovered that what was mainly wanting, to overcome the
difficulties of that branch of the subject, was a comprehensive, and, at
the same time, accurate view of the whole circle of physical science,
which I feared it would take me a long course of study to acquire; since
I knew not of any book, or other guide, that would spread out before me
the generalities and processes of the sciences, and I apprehended that I
should have no choice but to extract them for myself, as I best could,
from the details. Happily for me, Dr. Whewell, early in this year,
published his _History of the Inductive Sciences_. I read it with
eagerness, and found in it a considerable approximation to what I
wanted. Much, if not most, of the philosophy of the work appeared open
to objection; but the materials were there, for my own thoughts to work
upon: and the author had given to those materials that first degree of
elaboration, which so greatly facilitates and abridges the subsequent
labour. I had now obtained what I had been waiting for. Under the
impulse given me by the thoughts excited by Dr. Whewell, I read again
Sir J. Herschel's _Discourse on the Study of Natural Philosophy_: and I
was able to measure the progress my mind had made, by the great help I
now found in this work--though I had read and even reviewed it several
years before with little profit. I now set myself vigorously to work out
the subject in thought and in writing. The time I bestowed on this had
to be stolen from occupations more urgent. I had just two months to
spare, at this period, in the intervals of writing for the _Review_. In
these two months I completed the first draft of about a third, the most
difficult third, of the book. What I had before written, I estimate at
another third, so that one-third remained. What I wrote at this time
consisted of the remainder of the doctrine of Reasoning (the theory of
Trains of Reasoning, and Demonstrative Science), and the greater part of
the Book on Induction. When this was done, I had, as it seemed to me,
untied all the really hard knots, and the completion of the book had
become only a question of time. Having got thus far, I had to leave off
in order to write two articles for the next number of the _Review_. When
these were written, I returned to the subject, and now for the first
time fell in with Comte's _Cours de Philosophie Positive_, or rather
with the two volumes of it which were all that had at that time been
published. My theory of Induction was substantially completed before I
knew of Comte's book; and it is perhaps well that I came to it by a
different road from his, since the consequence has been that my treatise
contains, what his certainly does not, a reduction of the inductive
process to strict rules and to a scientific test, such as the syllogism
is for ratiocination. Comte is always precise and profound on the method
of investigation, but he does not even attempt any exact definition of
the conditions of proof: and his writings show that he never attained a
just conception of them. This, however, was specifically the problem,
which, in treating of Induction, I had proposed to myself. Nevertheless,
I gained much from Comte, with which to enrich my chapters in the
subsequent rewriting: and his book was of essential service to me in
some of the parts which still remained to be thought out. As his
subsequent volumes successively made their appearance, I read them with
avidity, but, when he reached the subject of Social Science, with
varying feelings. The fourth volume disappointed me: it contained those
of his opinions on social subjects with which I most disagree. But the
fifth, containing the connected view of history, rekindled all my
enthusiasm; which the sixth (or concluding) volume did not materially
abate. In a merely logical point of view, the only leading conception
for which I am indebted to him is that of the Inverse Deductive Method,
as the one chiefly applicable to the complicated subjects of History and
Statistics: a process differing from the more common form of the
deductive method in this--that instead of arriving at its conclusions
by general reasoning, and verifying them by specific experience (as is
the natural order in the deductive branches of physical science), it
obtains its generalizations by a collation of specific experience, and
verifies them by ascertaining whether they are such as would follow from
known general principles. This was an idea entirely new to me when I
found it in Comte: and but for him I might not soon (if ever) have
arrived at it.
I had been long an ardent admirer of Comte's writings before I had any
communication with himself; nor did I ever, to the last, see him in the
body. But for some years we were frequent correspondents, until our
correspondence became controversial, and our zeal cooled. I was the
first to slacken correspondence; he was the first to drop it. I found,
and he probably found likewise, that I could do no good to his mind, and
that all the good he could do to mine, he did by his books. This would
never have led to discontinuance of intercourse, if the differences
between us had been on matters of simple doctrine. But they were chiefly
on those points of opinion which blended in both of us with our
strongest feelings, and determined the entire direction of our
aspirations. I had fully agreed with him when he maintained that the
mass of mankind, including even their rulers in all the practical
departments of life, must, from the necessity of the case, accept most
of their opinions on political and social matters, as they do on
physical, from the authority of those who have bestowed more study on
those subjects than they generally have it in their power to do. This
lesson had been strongly impressed on me by the early work of Comte, to
which I have adverted. And there was nothing in his great Treatise which
I admired more than his remarkable exposition of the benefits which the
nations of modern Europe have historically derived from the separation,
during the Middle Ages, of temporal and spiritual power, and the
distinct organization of the latter. I agreed with him that the moral
and intellectual ascendancy, once exercised by priests, must in time
pass into the hands of philosophers, and will naturally do so when they
become sufficiently unanimous, and in other respects worthy to possess
it. But when he exaggerated this line of thought into a practical
system, in which philosophers were to be organized into a kind of
corporate hierarchy, invested with almost the same spiritual supremacy
(though without any secular power) once possessed by the Catholic
Church; when I found him relying on this spiritual authority as the only
security for good government, the sole bulwark against practical
oppression, and expecting that by it a system of despotism in the state
and despotism in the family would be rendered innocuous and beneficial;
it is not surprising, that while as logicians we were nearly at one, as
sociologists we could travel together no further. M. Comte lived to
carry out these doctrines to their extremest consequences, by planning,
in his last work, the _Système de Politique Positive_, the completest
system of spiritual and temporal despotism which ever yet emanated from
a human brain, unless possibly that of Ignatius Loyola: a system by
which the yoke of general opinion, wielded by an organized body of
spiritual teachers and rulers, would be made supreme over every action,
and as far as is in human possibility, every thought, of every member of
the community, as well in the things which regard only himself, as in
those which concern the interests of others. It is but just to say that
this work is a considerable improvement, in many points of feeling, over
Comte's previous writings on the same subjects: but as an accession to
social philosophy, the only value it seems to me to possess, consists in
putting an end to the notion that no effectual moral authority can be
maintained over society without the aid of religious belief; for Comte's
work recognises no religion except that of Humanity, yet it leaves an
irresistible conviction that any moral beliefs concurred in by the
community generally may be brought to bear upon the whole conduct and
lives of its individual members, with an energy and potency truly
alarming to think of. The book stands a monumental warning to thinkers
on society and politics, of what happens when once men lose sight, in
their speculations, of the value of Liberty and of Individuality.
To return to myself. The _Review_ engrossed, for some time longer,
nearly all the time I could devote to authorship, or to thinking with
authorship in view. The articles from the _London and Westminster