22

PNEUMATO-ANTHROPOLOGY AND COSMOLOGY.

[CH. I.

37. It is obvious from what precedes that the Fundamental Elaboration or "Positive Philosophy" of Comte corresponds -but in part only, however-with what I denominate Cosmology, the Science of the Great Basic Department or Aspect of Being upon which the Domain of Anthropology super

venes.

38. Intermediate between Anthropology and Cosmology, in a sense, but in a sense also transcending them both, there is another Great Domain of Being, almost wholly omitted by Comte, and by the Scientific World at large, and which has hitherto held a dubious and mystical position somewhat between Knowledge, Faith, and Superstition. I mean by this, the Spirit-World; whether as the Ghostly Collection of a Disembodied Humanity, or as the Attenuated and Ethereal Cosmos which these Spirits inhabit. That there is such a World with its Inhabitants, and that both it and they are susceptible of a Scientific Enquiry and Treatment, by the Methods of Analogy herein to be instituted,-and, as it were, a priori, or apart from the direct testimony of Observation,-will be assumed, from this point onward, in the present work, and the justification of the assumption left to the gradual accumulation of the proofs to be adduced.

39. The Science of this intermediate Domain I shall denominate PNEUMATOLOGY; and as this Domain repeats the whole of the Outer Universe, this Science will undergo corresponding Subdivisions, as PNEUMATO-ANTHROPOLOGY, PNEUMATO-COSMOLOGY, etc.

40. The Comparison between the Main Divisions of Universal Being as here sketched, and those made by Comte, is exhibited in outline in the following Table, the details of which will be gradually expounded in the remainder of the present Chapter and further on.

denborg for example, or by Pietists and Religious Writers generally, he makes really no account whatever. He would indeed create a Substitute for it in a

religious devotion to, and idealization of, the Universal Human World, or Society existing through Time, and in Space ;-a cognate but new and different conception.

TYPICAL TABLE OF THE UNIVERSE. c. 1-3.

(MACRO-)COSMOLOGY,

PNEUMATOLOGY,

(Naturoid-World of Matter).

PHILOSOPHY (Substance).

of Being.

ANTHROPOLOGY, (Spiritoid-World of Spirit). (Celestoid-World of Man).

II.

2. "Positivist" Distribution.

“POLITIQUE POSITIVE."

6. SOCIOLOGY.

7. ETHICS,

("La Morale"),-Comte.

3. NATURAL SCIENCES (Concrete). Mineral, Vegetable, Animal.
2. EXACT SCIENCE (Abstract), Logic, and Mathematics,—
Spencer, Analogic,-Andrews.

1. MIXED, (Abstract Concréte).
Physics.

Chemistry, Mechanics,

“NATURAL PHILOSOPHY,”-Comte-Generalogy.

3. ARTO-PHILOSOPHY. Interblending of Naturo-Metaphysic and Sciento-Philosophy.

NEGATIVE GROUND-Negato-Absolutoid. Old Hindoo Philosophy. (Chinese,
Persian, Egyptian, etc.) See Vocabulary, w. Psychology.

24

AFFECTION, INTELLIGENCE, ACTION.

[CH. I.

41. The following Diagram, resumed from Diagram No. 1, and somewhat modified, will forward the explanation of the preceding Table.

Commentary, t. 40 (Table 7). 1. The Representative names, as Hegel, Gall, Fourier, etc., introduced into the Table, are such as are specially identified with the particular Principles or Domains.

2. For Convergent Individuality the Single term Mutuality, or Collectivity (of Society), may be substituted. The Unity of Society is often spoken of in this sense, but it is too ambiguous a term for a Technicality. It may mean (unismally), the Unity-aspect, or Collectivity, or Convergent Individuality, as Contrasted with, and Contrary to, (Divergent) Individuality; or it may mean (trinismally), the Unity of Society as based upon, growing out of and yet reaching down to and embracing the (Divergent) Individuality or Variety-Aspect of the Social Constitution. For Divergent Individuality the Simple term Individuality may suffice when the Contrast between the two kinds of Individuality is not in point. The term INDIVIDUALITY, naturally tends to denote Divergency or Independence mainly, -especially as associated with "THE SOVEREIGNTY OF THE INDIVIDUAL." (1).

3. Psychology or Mentology, as limited or confined to the Mind merely, is, in a sense, a branch of Biology, and is so reckoned by Comte; but as the Logic or Law of Mind tends powerfully to declare itself as the Law of Universal Being,

(1) See "Equitable Commerce," by Josiah Warren, and "Science of Society," by Stephen Pearl Andrews.

CH. I.]

THE HEAD, THE HEART, AND THE HAND.

25

42. The HEAD of the Man is the Type, Symbol or Analogue

of Intelligence or Knowing. The Left Side, or the HEART, is the Analogue of Love, Affection or Feeling. The Right HAND, armed for Action, is the Type of Action, Execution or Accomplishment. (Applied Science). These Analogies are probably too obvious to require an elaborate exposition. Instinctively we vindicate them in our habits of speech, and illustrate them every hour. We speak of a Man of Brains, or of one who has a Head, meaning simply a Man of Intelligence. The Heart is everywhere the symbol of the warmth and of the throb or thrill of Affection, and the Right-Hand is the symbol of Power. We see, then, putting analogically the Whole In

or to develop itself into the Universal Logic, or Transcendental Philosophy or Metaphysic-terms in a great measure equivalent to each other-Psychology has always stood, as previously observed, (t. 18) intimately associated with Metaphysics or Philosophy as popularly understood. In this sense it belongs at the Basis or Bottom of the Table. Again, as expressing itself ANALOGICALLY, through the Forms of the Body, as in Phrenology, the Science of Mind belongs still elsewhere, namely, to Monanthropology.

Annotation, t. 42. 1. The Traits of the Countenance (Fr. Tirer and Traire, Lat. Traho, TO DRAW), and the Features, (Sp. Fac-ciones, It. Fat-tezze, from the Lat. Fac-ere, TO MAKE), as distinctive of the Head and Face, indicate the Delinea tion and ORGANIZATION or Carpentry of the Whole Body-the Drawing and Outlining, and the Make-Up and Constitution of the whole Fabric or Structure; of which the Face or COUNTENANCE (Lat. Con, TOGETHER, and Tenere, To HOLD), is as a Table of CONTENTS (Con and Tenere); or as an INDEX TO A BOOK; or as THE FRONT and REPRESENTATIVE PRESENTATION OF AN EDIFICE. The Organization or Constitution itself so indicated or signified (indexed) is only revealed fully through ANATOMY, or the Cut-Up of the Structure, as the Interior Plan of any Structure or Mechanism is revealed by cutting it or taking it to pieces.

2. The Internal Function is then allied with the Heart and the Circulation of the Blood, and hence with PHYSIOLOGY, (Gr. Phusis, NATURE) as stated in the text, and the External Mechanism of the Limbs and Trunk, with Doing, Execution, Performance or ART.

3. The Permanent Organization, related to Anatomy, is the STATIC ASPECT of the Body, allied with its Shape, Form or Idea; the Internal Functional, related to Physiology, is allied with the Sentiments, Feelings or Emotions, (“The bowels of Compassion," etc.), and is SUBMOTIC; and finally, the Trunk and Limbs, as the total or completed Mechanismus, related to Calisthenics, Gymnastics, Labor and Play, is allied with Motion specifically, and is therefore the MOTIC ASPECT of the Body.

26

ANATOMY, PHYSIOLOGY, GESTUROLOGY.

[CH. I. dividual IIuman Body for the Body Corporate or the Domain of the SCIENCE OF SOCIOLOGY, what it is that Comte has furnished us, by Analogy, as his Fundamental Distribution of Society. To say that it is Intelligence, Sentiment or Affection; and Activity or Action, is the same as to say that the Fundamental Distribution of the Body is, into Head, Heart and Hand. But this, more largely interpreted, is an immensely important, and in a sense truly, a Fundamental Distribution; for, 1. By the HEAD, with its featured character or determinate traits or lines is again meant, by another stretch of analogy, the segmentation or sectionizing of the Whole Body, (a. 1.) and it comes therefore to be the symbolical representation of the idea of Anatomy or the Cut-up of the Body, (Gr. Ana, THROUGH, and Temnein, TO CUT); 2. The HEART, collectively with the Heart-Beat, or the rhythmical function of the Body, -the Diastole and Systole of the Heart, in the supply and distribution of the blood-is that System of the Body which is representative of Physiology; and 3. or finally, the RightHand, as symbol of the Combined ACTIVITY of the Body as a systematized Organismus, represents the Common Functionality of the Body, not within, as Physiology (Nature), but externally, as Doing, Performance or Art. (a. 2-3).

43. ANATOMY is Scientoid; PHYSIOLOGY is Naturoid; and GESTURE or the Movements and Applications of the Body, as a perfected Instrument of Use, Artoid. c. 1-14.

Commentary, t. 43. 1. Every Science requires to have an appropriate Nomenclature or Terminology, and every new Science must frame one adapted to its wants. Universology comes under the same necessity in this respect as the other Sciences.

2. To express any department of the Universe, any scope, sphere, collection or aggregation of things whatsoever, I adopt the termination, -ISMUS; somewhat as in German they say Organismus, for what we have heretofore denominated an Organism, that is to say, a Substantive Apparatus consisting of Organs functionating together for a common end. This termination (-ISMUS) is therefore equivalent to, -dom or Domain.

3. From this Substantive Termination -ISMUS is formed the Adjective Ending -ISMIC (changing us into ic), for that which relates to the given Department of the