Agustín Aragón and Mexico's Religion of Humanity

1969 ◽  
Vol 11 (3) ◽  
pp. 441-457 ◽  
Author(s):  
William D. Raat
Keyword(s):  
Nineteenth Century ◽  
Scientific Knowledge ◽  
Philosophy Of History ◽  
Theory Of Knowledge ◽  
The Political ◽  
French Society ◽  
Logic Of Science ◽  
Auguste Comte ◽  
Religion Of Humanity ◽  
Political Turmoil

In 1817, Henri de Saint-Simon won the nineteen-year-old Auguste Comte over to his views concerning the lamentable condition of post-revolutionary French society and the necessity for a radical scheme of reform, and it was during the political turmoil of the second quarter of the nineteenth century that Comte, intending to reorder society through the application of scientific knowledge to social ills, presented his philosophy of positivism. Comte's project was nothing less than a blueprint for universal reform that would not only save France from ruin but would also, hopefully, rescue all of humanity. In its entirety the Comtean doctrine included a philosophy of history, a theory of knowledge and pedagogy, a method or logic of science, a positivist ethic (the so-called "subjective synthesis"), a socioeconomic plan, a theory of government, and a type of secular faith which he called the Religion of Humanity.

scholarly journals Elements of positivism in the Ukrainian philosophy and culture of the second half of the 19th century

2017 ◽  
Vol 16 ◽  
pp. 269-301 ◽  
Author(s):  
Vyacheslav Artyukh ◽  
Keyword(s):  
Nineteenth Century ◽  
19Th Century ◽  
John Stuart Mill ◽  
Philosophy Of History ◽  
Direct Influence ◽  
Auguste Comte ◽  
The 19Th Century

This article addresses the appropriation of positivist thought by Ukrainian intellectuals in the second half of the nineteenth century, in particular in the field of philosophy of history. By discussing elements of positivist thought in the works of Mykhailo Drahomanov, Ivan Franko and Pantaleimon Kulish, the author argues that all three were under direct influence of positivist thought, but none of them was a blind adherent of positivism. Positivism particularly influenced their thinking about history and the issue of determinism. Importantly, it was not the French positivism of Auguste Comte whose ideas were adopted, but rather the English positivism of Henry Thomas Buckle and John Stuart Mill.

Gioberti, Vincenzo (1801–52)

2018 ◽  
Author(s):  
Mario Piccinini
Keyword(s):  
Nineteenth Century ◽  
Creative Process ◽  
Image Of God ◽  
Reflective Judgment ◽  
The Political ◽  
Early Nineteenth Century ◽  
Ideal Formula ◽  
Political Turmoil ◽  
The Ideal

The work of Vincenzo Gioberti was a life-long attempt to reconnect philosophy and Christianity, and tradition and progress, within the political turmoil of early nineteenth-century Italy and the rise of new philosophies of history. His critique of subjectivism led him to propose a Neoplatonic scheme (epitomized in what he called the ‘ideal formula’), which finds its root in an original intuition of being. From this intuition he deduced that the Being as the creator is God. But reflective judgment is not mere contemplation: as thinking and creating are the same in God (God is ‘the first philosopher’), so thinking and acting are the same in man, as an image of God. History and civilization are the continuation of the creative process in which the return of existence to being leads duality to unity again, although it keeps the ontological gap of creatural relationship.

Secular Judaism

1999 ◽  
pp. 174-184
Author(s):  
Louis Jacobs
Keyword(s):  
Nineteenth Century ◽  
Religious Practices ◽  
Human Suffering ◽  
Early Nineteenth Century ◽  
Belief In God ◽  
Julian Huxley ◽  
Auguste Comte ◽  
Ancient Times ◽  
Religion Of Humanity

This chapter describes the notion of a secular Judaism, in which some of the religious practices such as bar mitzvah and circumcision were still maintained, and even occasional visits to the synagogue, but seen in terms of only emotional satisfaction. It analyzes the possibility of religion without belief in God. In ancient times Theravadic Buddhism taught that the God idea was irrelevant to its aim of overcoming human suffering. The chapter mentions Auguste Comte in the early nineteenth century who founded the religion of Positivism, the religion of humanity and the full harmony of life, with its Bible and sacraments and a religious calendar, but with mankind in the place of God. It also talks about Julian Huxley that propagated a “religion without revelation” in which man can express his sense of awe and wonder without invoking a personal God.

Capital californiano, necesidad presupuestal y cambio político: Juan Temple y el arrendamiento de la Casa de Moneda de México, 1827–1857

2019 ◽  
Vol 35 (3) ◽  
pp. 327-351
Author(s):  
Omar Velasco Herrera
Keyword(s):  
United States ◽  
Nineteenth Century ◽  
Mexico City ◽  
Economic Conditions ◽  
The Political ◽  
Las Casas ◽  
Siglo Xix ◽  
The Government

Durante la primera mitad del siglo xix, las necesidades presupuestales del erario mexicano obligaron al gobierno a recurrir al endeudamiento y al arrendamiento de algunas de las casas de moneda más importantes del país. Este artículo examina las condiciones políticas y económicas que hicieron posible el relevo del capital británico por el estadounidense—en estricto sentido, californiano—como arrendatario de la Casa de Moneda de México en 1857. Asimismo, explora el desarrollo empresarial de Juan Temple para explicar la coyuntura política que hizo posible su llegada, y la de sus descendientes, a la administración de la ceca de la capital mexicana. During the first half of the nineteenth century, the budgetary needs of the Mexican treasury forced the government to resort to borrowing and leasing some of the most important mints in the country. This article examines the political and economic conditions that allowed for the replacement of British capital by United States capital—specifically, Californian—as the lessee of the Mexican National Mint in 1857. It also explores the development of Juan Temple’s entrepreneurship to explain the political circumstances that facilitated his admission, and that of his descendants, into the administration of the National Mint in Mexico City.

Das Ende der Kultur: Wie Georg Simmel den Begriff der Kultur soziologisch dekonstruiert

2015 ◽  
Vol 2015 (1-2) ◽  
pp. 79-94
Author(s):  
Ferdinand Fellmann
Keyword(s):  
Social Identity ◽  
Philosophy Of History ◽  
Georg Simmel ◽  
The Social ◽  
Auguste Comte ◽  
Individual Self ◽  
The Way

In this paper I claim that the metaphysical concept of culture has come to an end. Among the European authors Georg Simmel is the foremost who has deconstructed the myth of culture as a substantial totality beyond relations or prior to them. Two tenets of research have prepared the end of all-inclusive culture: First, Simmel’s formal access that considers society as the modality of interactions and relations between individuals, thus overcoming the social evolutionism of Auguste Comte; second, his critical exegesis of idealistic philosophy of history, thus leaving behind the Hegelian tradition. Although Simmel adheres in some statements to the out-dated idea of morphological unity, his sociological and epistemological thinking paved the way for the concept of social identity as a network of series connected loosely by contiguity. This type of connection is confirmed by the present feeling of life as individual self-invention according to changing situations.

Introduction

2018 ◽  
Author(s):  
Nurit Yaari
Keyword(s):  
Nineteenth Century ◽  
Eastern Europe ◽  
The Political ◽  
Late Nineteenth Century ◽  
Jewish Culture ◽  
The Past ◽  
Future State ◽  
History Of ◽  
Late Nineteenth ◽  
State Of Israel

This chapter examines the lack of continuous tradition of the art of the theatre in the history of Jewish culture. Theatre as art and institution was forbidden for Jews during most of their history, and although there were plays written in different times and places during the past centuries, no tradition of theatre evolved in Jewish culture until the middle of the nineteenth century. In view of this absence, the author discusses the genesis of Jewish theatre in Eastern Europe and in Eretz-Yisrael (The Land of Israel) since the late nineteenth century, encouraged by the Jewish Enlightenment movement, the emergence of Jewish nationalism, and the rebirth of Hebrew as a language of everyday life. Finally, the chapter traces the development of parallel strands of theatre that preceded the Israeli theatre and shadowed the emergence of the political infrastructure of the future State of Israel.

Socialism and the Flow of  Time in Modernity

2017 ◽  
Author(s):  
Julian Wright
Keyword(s):  
Nineteenth Century ◽  
Twentieth Century ◽  
Philosophy Of History ◽  
Historical Writing ◽  
Doctoral Thesis ◽  
Early Twentieth Century ◽  
Flow Of Time

This chapter asks wider questions about the flow of time as it was explored in this historical writing. It focuses on Jaurès’ philosophy of history, initially through a brief discussion of his doctoral thesis and the essay entitled ‘Le bilan social du XIXème siècle’ that he provided at the end of the Histoire socialiste, then through the work of three of his collaborators, Gabriel Deville, Eugène Fournière, and Georges Renard. One of the most important challenges for socialists in the early twentieth century was to understand the damage and division caused by revolution, while not losing the transformative mission of their socialism. With these elements established, the chapter returns to Jaurès, and in particular the long study of nineteenth-century society in chapter 10 of L’Armée nouvelle. Jaurès advanced an original vision of the nineteenth century and its meaning for the socialist present.

Looking Backward 2000-1887

2009 ◽  
Author(s):  
Edward Bellamy
Keyword(s):  
Nineteenth Century ◽  
Democratic Society ◽  
The Political ◽  
Industrial Capitalism ◽  
Ideal Society ◽  
The Past ◽  
Utopian Fiction ◽  
Socialist Utopia ◽  
Year 2000 ◽  
The Ideal

‘No person can be blamed for refusing to read another word of what promises to be a mere imposition upon his credulity.’ Julian West, a feckless aristocrat living in fin-de-siècle Boston, plunges into a deep hypnotic sleep in 1887 and wakes up in the year 2000. America has been turned into a rigorously centralized democratic society in which everything is controlled by a humane and efficient state. In little more than a hundred years the horrors of nineteenth-century capitalism have been all but forgotten. The squalid slums of Boston have been replaced by broad streets, and technological inventions have transformed people’s everyday lives. Exiled from the past, West excitedly settles into the ideal society of the future, while still fearing that he has dreamt up his experiences as a time traveller. Edward Bellamy’s Looking Backward (1888) is a thunderous indictment of industrial capitalism and a resplendent vision of life in a socialist utopia. Matthew Beaumont’s lively edition explores the political and psychological peculiarities of this celebrated utopian fiction.

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