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  1. Aug 31, 2023 · Encyclopedia of Philosophy, second edition. The Encyclopedia of Philosophy is one of the major English encyclopedias of philosophy. The first edition of the encyclopedia was edited by philosopher Paul Edwards (1923–2004), and it was published in two separate printings by Macmillan.

  2. See all related content →. philosophy, (from Greek, by way of Latin, philosophia, “love of wisdom”) the rational, abstract, and methodical consideration of reality as a whole or of fundamental dimensions of human existence and experience.

    • The Editors of Encyclopaedia Britannica
    • Overview
    • The social positivism of Comte and Mill

    positivism, in Western philosophy, generally, any system that confines itself to the data of experience and excludes a priori or metaphysical speculations. More narrowly, the term designates the thought of the French philosopher Auguste Comte (1798–1857).

    As a philosophical ideology and movement, positivism first assumed its distinctive features in the work of Comte, who also named and systematized the science of sociology. It then developed through several stages known by various names, such as empiriocriticism, logical positivism, and logical empiricism, finally merging, in the mid-20th century, into the already existing tradition known as analytic philosophy.

    The basic affirmations of positivism are (1) that all knowledge regarding matters of fact is based on the “positive” data of experience and (2) that beyond the realm of fact is that of pure logic and pure mathematics. Those two disciplines were already recognized by the 18th-century Scottish empiricist and skeptic David Hume as concerned merely with the “relations of ideas,” and, in a later phase of positivism, they were classified as purely formal sciences. On the negative and critical side, the positivists became noted for their repudiation of metaphysics—i.e., of speculation regarding the nature of reality that radically goes beyond any possible evidence that could either support or refute such “transcendent” knowledge claims. In its basic ideological posture, positivism is thus worldly, secular, antitheological, and antimetaphysical. Strict adherence to the testimony of observation and experience is the all-important imperative of positivism. That imperative was reflected also in the contributions by positivists to ethics and moral philosophy, which were generally utilitarian to the extent that something like “the greatest happiness for the greatest number of people” was their ethical maxim. It is notable, in this connection, that Comte was the founder of a short-lived religion, in which the object of worship was not the deity of the monotheistic faiths but humanity.

    There are distinct anticipations of positivism in ancient philosophy. Although the relationship of Protagoras—a 5th-century-bce Sophist—for example, to later positivistic thought was only a distant one, there was a much more pronounced similarity in the classical skeptic Sextus Empiricus, who lived at the turn of the 3rd century ce, and in Pierre Bayle, his 17th-century reviver. Moreover, the medieval nominalist William of Ockham had clear affinities with modern positivism. An 18th-century forerunner who had much in common with the positivistic antimetaphysics of the following century was the German thinker Georg Lichtenberg.

    Comte’s positivism was posited on the assertion of a so-called law of the three phases (or stages) of intellectual development. There is a parallel, as Comte saw it, between the evolution of thought patterns in the entire history of humankind, on the one hand, and in the history of an individual’s development from infancy to adulthood, on the other. In the first, or so-called theological, stage, natural phenomena are explained as the results of supernatural or divine powers. It matters not whether the religion is polytheistic or monotheistic; in either case, miraculous powers or wills are believed to produce the observed events. This stage was criticized by Comte as anthropomorphic—i.e., as resting on all-too-human analogies. Generally, animistic explanations—made in terms of the volitions of soul-like beings operating behind the appearances—are rejected as primitive projections of unverifiable entities.

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    The second phase, called metaphysical, is in some cases merely a depersonalized theology: the observable processes of nature are assumed to arise from impersonal powers, occult qualities, vital forces, or entelechies (internal perfecting principles). In other instances, the realm of observable facts is considered as an imperfect copy or imitation of eternal ideas, as in Plato’s metaphysics of pure forms. Again, Comte charged that no genuine explanations result; questions concerning ultimate reality, first causes, or absolute beginnings are thus declared to be absolutely unanswerable. The metaphysical quest can lead only to the conclusion expressed by the German biologist and physiologist Emil du Bois-Reymond: “Ignoramus et ignorabimus” (Latin: “We are and shall be ignorant”). It is a deception through verbal devices and the fruitless rendering of concepts as real things.

    The sort of fruitfulness that it lacks can be achieved only in the third phase, the scientific, or “positive,” phase—hence the title of Comte’s magnum opus: Cours de philosophie positive (1830–42)—because it claims to be concerned only with positive facts. The task of the sciences, and of knowledge in general, is to study the facts and regularities of nature and society and to formulate the regularities as (descriptive) laws; explanations of phenomena can consist in no more than the subsuming of special cases under general laws. Humankind reached full maturity of thought only after abandoning the pseudoexplanations of the theological and metaphysical phases and substituting an unrestricted adherence to scientific method.

    In his three stages Comte combined what he considered to be an account of the historical order of development with a logical analysis of the leveled structure of the sciences. By arranging the six basic and pure sciences one upon the other in a pyramid, Comte prepared the way for logical positivism to “reduce” each level to the one below it. He placed at the fundamental level the science that does not presuppose any other sciences—viz., mathematics—and then ordered the levels above it in such a way that each science depends upon, and makes use of, the sciences below it on the scale: thus, arithmetic and the theory of numbers are declared to be presuppositions for geometry and mechanics, astronomy, physics, chemistry, biology (including physiology), and sociology. Each higher-level science, in turn, adds to the knowledge content of the science or sciences on the levels below, thus enriching this content by successive specialization. Psychology, which was not founded as a formal discipline until the late 19th century, was not included in Comte’s system of the sciences. Anticipating some ideas of 20th-century behaviourism and physicalism, Comte assumed that psychology, such as it was in his day, should become a branch of biology (especially of brain neurophysiology), on the one hand, and of sociology, on the other. As the “father” of sociology, Comte maintained that the social sciences should proceed from observations to general laws, very much as (in his view) physics and chemistry do. He was skeptical of introspection in psychology, being convinced that in attending to one’s own mental states, these states would be irretrievably altered and distorted. In thus insisting on the necessity of objective observation, he was close to the basic principle of the methodology of 20th-century behaviourism.

    • Herbert Feigl
  3. Sep 17, 2023 · Philosophy involves a methodical assessment of any and all aspects of human existence and experience. The realms of philosophy and religion have sometimes intersected in conducting such inquiries as these. As with philosophy, the study of religion underscores how humankind has long speculated about its origins.

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  5. Sep 15, 2023 · A comprehensive index and bibliography of philosophy maintained by the community of philosophers. Monitors journals in many areas of philosophy, as well as archives and personal webpages. Also accepts articles directly from professional authors, who can provide links or upload copies. U-M Library Articles Search

    • Scott Dennis
    • 2008
  6. Sep 18, 2023 · The textbook does an admirable job of providing a general introduction to the history, methods, and skills on philosophy in CH 1-5, then shifts to thorough examinations of the major branches of philosophy in CH 6-11, and concluding with contemporary debates in Ch 13.

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