Moral Order: Difference between revisions
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The '''Moral Order''' is the highest | The '''Moral Order''' is the highest<ref>In the conversation on the regime Comte says that “the practical sphere of religion is the improvement of human order, its physical, intellectual, and moral improvement. '''The last is far the most important.'''” | ||
Auguste Comte, ''The Catechism of Positivism'', trans. Richard Congreve (London: John Chapman, 1858), Third Part, “The Life,” p. 274–275.</ref> and most general dimension of Comte’s comprehensive framework. It is the organized, permanent formation of human inclinations so that they converge on '''Humanity''' (the [[Great Being]]) and can sustain the rest of social life. | |||
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'''Primacy.''' Moral improvement outranks external/material improvement because religion can only touch the external order indirectly, through the state of the agent, but it can touch the moral order directly.<ref>Comte, ''Catechism'', p. 274–275.</ref> | '''Primacy.''' Moral improvement outranks external/material improvement because religion (which provides the moral order) can only touch the external order indirectly, through the state of the agent, but it can touch the moral order directly.<ref>Comte, ''Catechism'', p. 274–275.</ref> | ||
'''Generalization.''' Morals are “the only art which all without exception must learn,” unlike the special arts of government, industry, or science, which concern only some.<ref>Comte, ''Catechism'', p. 275.</ref> | '''Generalization.''' Morals are “the only art which all without exception must learn,” unlike the special arts of government, industry, or science, which concern only some.<ref>Comte, ''Catechism'', p. 275.</ref> | ||
Revision as of 18:16, 2 November 2025
Moral Order
The Moral Order is the highest[1] and most general dimension of Comte’s comprehensive framework. It is the organized, permanent formation of human inclinations so that they converge on Humanity (the Great Being) and can sustain the rest of social life.
Concept Map
Key Term
- Knowledge System
- Symbiotic Knowledge System
- Avatar.GLOBAL Knowledge System
- Comprehensive Framework
- Lightning Path Human Development Framework
- Statement of Co-Creation and Planetary Collaboration
- SpiritWiki Theory and Structure
- Memex
- Semantic Web
- Nomenclature Confusion
Comprehensive Framework > Knowledge System
Components
Notes
- Core functions
Primacy. Moral improvement outranks external/material improvement because religion (which provides the moral order) can only touch the external order indirectly, through the state of the agent, but it can touch the moral order directly.[2]
Generalization. Morals are “the only art which all without exception must learn,” unlike the special arts of government, industry, or science, which concern only some.[3]
Discipline of egoism. The moral order subordinates personal and industrial interests to service of Humanity, producing the positivist maxim “Live for others.”[4]
Source for social science. Comte says the positive priesthood must “maintain and develop the general harmony” of social functions by laying down rules for the moral and social order, which makes morals the first material of sociology.[5]
Institutional carriers. The Religion of Humanity (worship → doctrine → regime), the domestic sphere (family, women), and the positive priesthood are the organs that reproduce the moral order.[6]
SpiritWiki note: Moral Order is the affective–ethical subsystem of Comte’s framework, the part that produces adhesion, duty, and altruism without which the other orders cannot be stabilized.
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Footnotes
- ↑ In the conversation on the regime Comte says that “the practical sphere of religion is the improvement of human order, its physical, intellectual, and moral improvement. The last is far the most important.” Auguste Comte, The Catechism of Positivism, trans. Richard Congreve (London: John Chapman, 1858), Third Part, “The Life,” p. 274–275.
- ↑ Comte, Catechism, p. 274–275.
- ↑ Comte, Catechism, p. 275.
- ↑ Comte, Catechism, Preface, p. 1–2.
- ↑ Comte, Catechism, p. 273.
- ↑ Comte, Catechism, p. 237–239.