which is M. Comte’s definition of “the most simple phenomena.” Does it not indeed follow from the admitted fact, that mental advance is from the concrete to the abstract, from the particular to the general, that the universal and therefore most simple truths are the last to be discovered? Should we ever succeed in reducing all orders of phenomena to some single law – say of atomic action, as M. Comte suggests – must not that law answer to his test of being independent of all others, and therefore most simple? And would not such a law generalize the phenomena of gravity, cohesion, atomic affinity, and electric repulsion, just as the laws of number generalize the quantitative phenomena of space, time and force?
The possibility of saying so much in support of an hypothesis the very reverse of M. Comte’s, at once proves that his generalization is only a half-truth. The fact is that neither proposition is correct by itself; and the actuality is expressed only by putting the two together. The progress of science is duplex. It is at once from the special to the general, and from the general to the special. It is analytical and synthetical at the same time.
M. Comte himself observes that the evolution of science has been accomplished by the division of labour; but he quite misstates the mode in which this division of labour has operated. As he describes it, it has been simply an arrangement of phenomena into classes, and the study of each class by itself. He does not recognize the effect of progress in each class upon all other classes: he recognizes only the effect on the class succeeding it in his hierarchical scale. Or if he occasionally admits collateral influences and intercommunications, he does it so grudgingly, and so quickly puts the admissions out of sight and forgets them, as to leave the impression that, with but trifling exceptions, the sciences aid one another only in the order of their alleged succession. The fact is, however, that the division of labour in science, like the division of labour in society, and like the “physiological division of labour” in individual organisms, has been not only a specialization of functions, but a continuous helping of each division by all the others, and of all by each. Every particular class of inquirers has, as it were, secreted its own particular order of truths from the general mass of material which observation accumulates; and all other classes of inquirers have made use of these truths as fast as they were elaborated, with the effect of enabling them the better to elaborate each its own order of truths. It was thus in sundry of the cases we have quoted as at variance with M. Comte’s doctrine. It was thus with the application of Huyghens’s optical discovery to astronomical observation by Galileo. It was thus with the application of the isochronism of the pendulum to the making of instruments for measuring intervals, astronomical and other. It was thus when the discovery that the refraction and dispersion of light did not follow the same law of variation, affected both astronomy and physiology by giving us achromatic telescopes and microscopes. It was thus when Bradley’s discovery of the aberration of light enabled him to make the first step towards ascertaining the motions of the stars. It was thus when Cavendish’s torsion-balance experiment determined the specific gravity of the Earth, and so gave a datum for calculating the specific gravities of the Sun and Planets. It was thus when tables of atmospheric refraction enabled observers to write down the real places of the heavenly bodies instead of their apparent places. It was thus when the discovery of the different expansibilities of metals by heat, gave us the means of correcting our chronometrical measurements of astronomical periods. It was thus when the lines of the prismatic spectrum were used to distinguish the heavenly bodies that are of like nature with the sun from those which are not. It was thus when, as recently, an electro-telegraphic instrument was invented for the more accurate registration of meridional transits. It was thus when the difference in the rates of a clock at the equator, and nearer the poles, gave data for calculating the oblateness of the earth, and accounting for the precession of the equinoxes. It was thus – but it is needless to continue. Here, within our own limited knowledge of its history, we have named ten additional cases in which the single science of astronomy has owed its advance to sciences coming after it in M. Comte’s series. Not only its minor changes, but its greatest revolutions have been thus determined. Kepler could not have discovered his celebrated laws had it not been for Tycho Brahe’s accurate observations; and it was only after some progress in physical and chemical science that the improved instruments with which those observations were made, became possible. The heliocentric theory of the Solar System had to wait until the invention of the telescope before it could be finally established. Nay, even the grand discovery of all – the law of gravitation – depended for its proof upon an operation of physical science, the measurement of a degree on the Earth’s surface. So completely, indeed, did it thus depend, that Newton had actually abandoned his hypothesis because the length of a degree, as then stated, brought out wrong results; and it was only after Picart’s more exact measurement was published, that he returned to his calculations and proved his great generalization. Now this constant intercommunion which, for brevity’s sake, we have illustrated in the case of one science only, has been taking place with all the sciences. Throughout the whole course of their evolution there has been a continuous consensus of the sciences – a consensus exhibiting a general correspondence with the consensus of the faculties in each phase of mental development; the one being an objective registry of the subjective state of the other.
From our present point of view, then, it becomes obvious that the conception of a serial arrangement of the sciences is a vicious one. It is not simply that, as M. Comte admits, such a classification “will always involve something, if not arbitrary, at least artificial;” it is not, as he would have us believe, that, neglecting minor imperfections such a classification may be substantially true; but it is that any grouping of the sciences in a succession gives a radically erroneous idea of their genesis and their dependencies. There is no “one rational order among a host of possible systems.” There is no “true filiation of the sciences.” The whole hypothesis is fundamentally false. Indeed, it needs but a glance at its origin to see at once how baseless it is. Why a series? What reason have we to suppose that the sciences admit of a linear arrangement? Where is our warrant for assuming that there is some succession in which they can be placed? There is no reason; no warrant. Whence then has arisen the supposition? To use M. Comte’s own phraseology, we should say, it is a metaphysical conception. It adds another to the cases constantly occurring, of the human mind being made the measure of Nature. We are obliged to think in sequence; it is a law of our minds that we must consider subjects separately, one after another: therefore Nature must be serial – therefore the sciences must be classifiable in a succession. See here the birth of the notion, and the sole evidence of its truth. Men have been obliged when arranging in books their schemes of education and systems of knowledge, to choose some order or other. And from inquiring what is the best order, have fallen into the belief that there is an order which truly represents the facts – have persevered in seeking such an order; quite overlooking the previous question whether it is likely that Nature has consulted the convenience of book-making. For German philosophers, who hold that Nature is “petrified intelligence,” and that logical forms are the foundations of all things, it is a consistent hypothesis that as thought is serial, Nature is serial; but that M. Comte, who is so bitter an opponent of all anthropomorphism, even in its most evanescent shapes, should have committed the mistake of imposing upon the external world an arrangement which so obviously springs from a limitation of the human consciousness, is somewhat strange. And it is the more strange when we call to mind how, at the outset, M. Comte remarks that in the beginning “ toutes les sciences sont cultivées simultanément par les mêmes esprits ;” that this is “ inevitable et même indispensable ;” and how he further remarks that the different sciences are “ comme les diverses branches d’un tronc unique .” Were it not accounted for by the distorting influence of a cherished hypothesis, it would be scarcely possible to understand how, after recognizing truths like these, M. Comte should have persisted in attempting to construct “ une échelle encyclopédique .”
The metaphor which M. Comte has here so inconsistently used to express the relations of the sciences – branches of one trunk – is an approximation to the truth, though not the truth itself. It suggests the facts that the sciences had a common origin; that they have been developing simultaneously; and that they have been from time to time dividing and sub-dividing. But it fails to suggest the fact, that the divisions and sub-divisions thus arising do not remain separate, but now and again re-unite