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por Auguste Comte

This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. Comte believes that society evolves through a series of stages that are ruled by social laws and culminate in a superior form of social life. Positivism itself is a combination of philosophy and way of life. Comte goes into surprising detail, going so far as to describe minute like how children should be educated, the structure of a unified global committee of see more nations, new flags, calendars, the role of the arts, and so on. He ends the book with what he calls the 'Religion of Humanity,' a secular religion meant to replace the traditional religions that people of the time were becoming disillusioned with.

Comte was born around the end of the French Revolution, and lived in Paris during that time when republican ideas, respect for science, and a revolutionary and forward-thinking spirit made fertile ground for change.

por Barbara Fredrickson

World renowned researcher Dr. Barbara Fredrickson gives you the lab-tested tools necessary to create a healthier, more vibrant, and flourishing life through a process she calls "the upward spiral."

You’ll discover:

•What positivity is, and why it needs to be heartfelt to be effective
• The ten sometimes surprising forms of positivity
• Why positivity is more important than happiness
• How positivity can enhance relationships, work, and health, see more and how it relieves depression, broadens minds, and builds lives
• The top-notch research that backs the 3-to-1 "positivity ratio" as a key tipping point
• That your own sources of positivity are unique and how to tap into them
• How to calculate your current positivity ratio, track it, and improve it

With Positivity, you’ll learn to see new possibilities, bounce back from setbacks, connect with others, and become the best version of yourself.

por Auguste Comte

Although Auguste Comte is conventionally acknowledged as one of the founders of sociology and as a key representative of positivism, few new editions of his writings have been published in the English language in this century. He has become virtually dissociated from the history of modern positivism and the most recent debates about it. Gertrud Lenzer maintains that the work of Comte is, for better or for worse, essential to an understanding of the modern period of positivism. This collection see more provides new access to the work of Comte and gives practitioners of various disciplines the possibility of reassessing concepts that were first introduced "in "Comte's writings. Today much of the ordinary business of academic disciplines is conducted under the assumption that the realm of science is essentially separate from the realms of politics and science. A close reading of Comte will reveal how deeply such current ideas and theories were originally embedded hi a particular political context. One of his central methodological principles was that the theory of society had to be removed from the arena of political practice precisely in order to control that practice by means of these same sciences. It is hi Comte's work that the reader will be able to observe how the forces of social and political reaction began to be powerfully organized to combat the critical forces in its own and later eras. "Auguste Comte and Positivism "will be of importance to the work of philosophers, sociologists, political theorists, and historians.

por Helena Petrovna Blavatsky

Agnosticism is the modern variation on the ancient theme of the Greek philosopher, “All I know is that I know nothing.” Agnosticism is lack of reason, nescience rather than ignorance. Having found gnosis we cannot turn our backs on it and become agnostics, says a Master of Wisdom.The strong Agnostic assumes the negative position of knowing nothing but phenomena and refuses to believe in anything else. The weak Agnostic may be ready to entertain new ideas, but the light of Truth will always see more blind the religious bigot. With the exception of psychism, every other –ism is a shade of materialism — a science without a soul.
Ancient pagans held far deeper views on the First Cause and its emanations than modern philosophers, whether Agnostics, Materialists or Christians. Agnostics have to choose between the Secret Doctrine of the East, and the materialistic Darwinian and Biblical Doctrines of the West.
Agnosticism, Positivism, and Materialism are the worst enemies of Theosophy and Mysticism. Much of current agnostic speculation on the existence of the First Cause is little better than veiled Materialism.
Between Agnostics and Catholics, the age revels at a debauch of phenomena. Brutal but frank Materialism is more honest than Janus-faced agnosticism in our days. Monism is no better than a mask concealing the void of final annihilation, even of consciousness.
The Occultist would be guilty of treason, were he to demolish the old gods before he could replace them with the eternal verities that they represent. Atheists and Agnostics are thinly attracted to “godless” Buddhism, or to our highly philosophical and logical agnosticism. The “moral standard of the Theosophists” is TRUTH and this covers all.
No sincere seeker of Truth can ever be found among the blind believers in the “Divine Word.” Our doctrine knows no compromises. It either affirms or denies, for it never teaches but that which it knows to be Truth.

por Johannes Feichtinger

This book is the first to trace the origins and significance of positivism on a global scale. Taking their cues from Auguste Comte and John Stuart Mill, positivists pioneered a universal, experience-based culture of scientific inquiry for studying nature and society—a new science that would enlighten all of humankind. Positivists envisaged one world united by science, but their efforts spawned many. Uncovering these worlds of positivism, the volume ranges from India, the Ottoman Empire, and see more the Iberian Peninsula to Central Europe, Russia, and Brazil, examining positivism’s impact as one of the most far-reaching intellectual movements of the modern world. Positivists reinvented science, claiming it to be distinct from and superior to the humanities. They predicated political governance on their refashioned science of society, and as political activists, they sought and often failed to reconcile their universalism with the values of multiculturalism. Providing a genealogy of scientific governance that is sorely needed in an age of post-truth politics, this volume breaks new ground in the fields of intellectual and global history, the history of science, and philosophy.

por Michael Singer

This book gives a unique historical and interpretive analysis of a widely pervasive mode of thought that it describes as the legacy of positivism. Viewing Auguste Comte as a pivotal figure, it charts the historical origins of his positivism and follows its later development through John Stuart Mill and Émile Littré. It shows how epistemological shifts in positivism influenced parallel developments in the human and legal sciences, and thereby treats legal positivism and positivism as it is see more understood in the human sciences within a common framework.

por John Stuart Mill

One of the foremost figures of Western intellectual thought in the late 19th century, John Stuart Mill offered up examinations of human rights, personal and societal rights and responsibilities, and the striving for individual happiness that continue to impact our philosophies, both private and political, to this day. This concise but explosive essay is perhaps the best example of how far-reaching-and necessary on an ongoing basis-his thinking was.In this 1865 work, Mill discusses the rational see more "religion" of French philosopher and social scientist Auguste Comte, reviewing his fellow thinker's great treatise on human behavior as knowable, quantifiable, and correctable from both positive and negative angles, "endeavouring to sever," the author writes, "what in our estimation is true, from the much less which is erroneous."English philosopher and politician JOHN STUART MILL (1806-1873) served as an administrator in the East Indian Company from 1823 to 1858, and as a member of parliament from 1865 to 1868. Among his essays on a wide range of political and social thought are Principles of Political Economy (1848), Considerations on Representative Government (1861), and The Subjection of Women (1869).

por Book 2

THE COURS DE PHILOSOPHIE POSITIVE.

For some time much has been said, in England and on the Continent, concerning "Positivism" and "the Positive Philosophy." Those phrases, which during the life of the eminent thinker who introduced them had made their way into no writings or discussions but those of his very few direct disciples, have emerged from the depths and manifested themselves on the surface of the philosophy of the age. It is not very widely known what they see more represent, but it is understood that they represent something. They are symbols of a recognised mode of thought, and one of sufficient importance to induce almost all who now discuss the great problems of philosophy, or survey from any elevated point of view the opinions of the age, to take what is termed the Positivist view of things into serious consideration, and define their own position, more or less friendly or hostile, in regard to it. Indeed, though the mode of thought expressed by the terms Positive and Positivism is widely spread, the words themselves are, as usual, better known through the enemies of that mode of thinking than through its friends; and more than one thinker who never called himself or his opinions by those appellations, and carefully guarded himself against being confounded with those who did, finds himself, sometimes to his displeasure, though generally by a tolerably correct instinct, classed with Positivists, and assailed as a Positivist.

por Ruth Groff

Groff defends 'realism about causality' through close discussions of Kant, Hilary Putnam, Brian Ellis and Charles Taylor, among others. In so doing she affirms critical realism, but with several important qualifications. In particular, she rejects the theory of truth advanced by Roy Bhaskar. She also attempts to both clarify and correct earlier critical realist attempts to apply realism about causality to the social sciences.
By connecting issues in metaphysics and philosophy of see more science to the problem of relativism, Groff bridges the gap between the philosophical literature and broader debates surrounding socio-political theory and poststructuralist thought. This unique approach will make the book of interest to philosophers and socio-political theorists alike.