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By Robert C. Scharff

This booklet offers the single exact, systematic reconsideration of the overlooked nineteenth-century positivist Auguste Comte at present to be had. except delivering a correct account of what Comte really wrote, the publication argues that Comte's positivism hasn't ever had better modern relevance than now. offering a lucid exposition of Comte and trained through significant new scholarship on his paintings, this e-book could be worthwhile to philosophers, specifically philosophers of technological know-how, quite a lot of highbrow historians, and to historians of technology and psychology.

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Given that Comte could not explicitly consider this, and given (as I will show) that post-positivists have done so with only partial success, I want to further the efforts of the latter by rethinking the struggles of the former. 4. Recovering Comte after Logical Empiricism Here, then, is the piece of nineteenth-century history I believe can be turned to current philosophical advantage. There is in Comte's works a silently enacted historico-critical kind of reflectiveness that, on the one hand, defines a philosophical attitude unlike any of those left available to us in the wake of Logical Empiricism and, on the other hand, promises to illuminate what Putnam's "stepping back to diagnose one's situation" might involve.

Kathleen de Beaumont-Klein (New York: G. P. Putnam's Sons, 1903), 189-94; and History ofModern Philosophy in France, trans. G. Coblence and W. H. Carruth (London: Kegan Paul, Trench, and Triibner, 1899), 373-75. On the linkage between the Scottish school and Cousin, see Fred Wilson, "Mill and Comte on the Method of Introspection," Journal ofthe History ofthe Behavioral Sciences 27 (1991), 108-12. 12 In addition to CPP, the main sources are SPP and an early article [Journal de Paris (1828)], "Examen du traite de Broussais sur l'irritation," reprinted SPP4a, 217-29/645-53.

One feature of "living" things; and if they were afforded special independent status, that would encourage the old "unscientific farrago about le Moi" ["Comte and Mill," Fortnightly Review 6 (1866), 389-91]. But again, if psychic phenomena are simply one class of biological facts, then their manner of observation must in principle be the same as for all biological phenomena, and there is still no justification for anything like Lewes' special "inner" kind. 25 CPP3(40), 271-72 [A, 110-11]. Since, as is discussed later in this chapter, Comte's conception of "I'homme" is in fact anything but gender neutral, when I quote him directly I leave the implied sexism unmodified.

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