1. Auguste Comte Theories

Main articles: and Comte first described the perspective of positivism in, a series of texts published between 1830 and 1842. These texts were followed by the 1848 work, (published in English in 1865).

Dec 18, 2014  Auguste Comte adalah seorang filsuf Perancis yang dikenal karena memperkenalkan bidang ilmu sosiologi serta aliran positivisme.Melalui prinsip positivisme, Comte membangun dasar yang digunakan oleh akademisi saat ini yaitu pengaplikasian metode ilmiah dalam ilmu sosial sebagai sarana dalam memperoleh kebenaran. The Sociology of Auguste Comte 39 would ultimately rest on empirical observations, but, like all science, it would formulate the laws governing the organization and move-ment of society, an idea implicit in Montesquieu’s The Spirit of Laws. Comte initially called this new science social physics. Once the laws of.

The first three volumes of the Course dealt chiefly with the physical sciences already in existence (, ), whereas the latter two emphasised the inevitable coming of. Observing the circular dependence of theory and observation in science, and classifying the sciences in this way, Comte may be regarded as the first in the modern sense of the term.

Comte was also the first to distinguish natural philosophy from science explicitly. For him, the physical sciences had necessarily to arrive first, before humanity could adequately channel its efforts into the most challenging and complex 'Queen science' of human society itself.

His work View of Positivism would therefore set out to define, in more detail, the empirical goals of sociological method. Comte offered an, proposing that society undergoes three phases in its quest for the truth according to a general 'law of three stages'. Comte's stages were (1) the stage, (2) the stage, and (3) the positive stage. (1) The Theological stage was seen from the perspective of 19th century France as preceding the, in which man's place in society and society's restrictions upon man were referenced to God. Man blindly believed in whatever he was taught by his ancestors. He believed in a supernatural power. Played a significant role during this time.

(2) By the 'Metaphysical' stage, Comte referred not to the Metaphysics of or other ancient Greek philosophers. Rather, the idea was rooted in the problems of French society subsequent to the of 1789.

This Metaphysical stage involved the justification of universal rights as being on a vauntedly higher plane than the authority of any human ruler to countermand, although said rights were not referenced to the sacred beyond mere metaphor. This stage is known as the stage of investigation, because people started reasoning and questioning, although no solid evidence was laid. The stage of investigation was the beginning of a world that questioned authority and religion.

(3) In the Scientific stage, which came into being after the failure of the revolution and of, people could find solutions to social problems and bring them into force despite the proclamations of human rights or prophecy of the will of God. Science started to answer questions in full stretch. In this regard he was similar to and. For its time, this idea of a Scientific stage was considered up-to-date, although from a later standpoint, it is too derivative of and. Comte's was one of the first theories of.

Comte's Theory of Science – According to Comte, the whole of the sciences consists of theoretical and applied knowledge. Theoretical knowledge can generally be divided into physics and biology, which are the object of his research and can be further partitioned into subfields such as botany, zoology or mineralogy. Comte's ranking of scientific fields - in order, mathematics, astronomy, physics, chemistry, biology and sociology - symbolizes a decreasing range of research and complexity of theoretical tools, but a growing complexity of the phenomena under investigation. Each field in this ranking depends upon those that came before it; for instance, our understanding of chemistry depends upon our understanding of physics, as all chemical phenomena are more complicated than the physics that underlie them, and although the laws of chemistry are affected by the laws of physics, the converse is not true. Similarly, sciences that appear earlier in Comte's hierarchy are considered to be older and more advanced than those which come later.

The other universal law he called the 'encyclopedic law'. By combining these laws, Comte developed a systematic and hierarchical classification of all sciences, including inorganic physics (, and ) and organic physics ( and, for the first time, physique sociale, later renamed sociologie).

Independently from 's introduction of the term in 1780, Comte re-invented 'sociologie', and introduced the term as a neologism, in 1838. Comte had earlier used the term 'social physics', but that term had been appropriated by others, notably. 'The most important thing to determine was the natural order in which the sciences stand — not how they can be made to stand, but how they must stand, irrespective of the wishes of any one.This Comte accomplished by taking as the criterion of the position of each the degree of what he called 'positivity', which is simply the degree to which the phenomena can be exactly determined. This, as may be readily seen, is also a measure of their relative complexity, since the exactness of a science is in inverse proportion to its complexity. The degree of exactness or positivity is, moreover, that to which it can be subjected to mathematical demonstration, and therefore mathematics, which is not itself a concrete science, is the general gauge by which the position of every science is to be determined.

Generalizing thus, Comte found that there were five great groups of phenomena of equal classificatory value but of successively decreasing positivity. To these he gave the names: astronomy, physics, chemistry, biology, and sociology.' —, The Outlines of Sociology (1898) This idea of a special science (not the humanities, not ) for the social was prominent in the 19th century and not unique to Comte. It has recently been discovered that the term 'sociology' (as a term considered coined by Comte) had already been introduced in 1780, albeit with a different meaning, by the French essayist (1748–1836). The ambitious (or many would say 'grandiose') way that Comte conceived of this special science of the social, however, was unique. Comte saw this new science, sociology, as the last and greatest of all sciences, one which would include all other sciences and integrate and relate their findings into a cohesive whole. It has to be pointed out, however, that he noted a seventh science, one even greater than sociology.

Namely, Comte considered ', or true science of Man to be the last gradation in the Grand Hierarchy of Abstract Science.' Positivist temple in In later years, Comte developed the ' for positivist societies in order to fulfil the cohesive function once held by traditional worship. In 1849, he proposed a called the '. For close associate, it was possible to distinguish between a 'good Comte' (the author of the Course in Positive Philosophy) and a 'bad Comte' (the author of the secular-religious system).

The system was unsuccessful but met with the publication of 's (1859) to influence the proliferation of various organizations in the 19th century, especially through the work of secularists such as and. Although Comte's English followers, including and Harriet Martineau, for the most part rejected the full gloomy panoply of his system, they liked the idea of a religion of humanity and his injunction to 'vivre pour autrui' ('live for others'), from which comes the word '. Free downloadable dragon patterns stuffed.

Law of three stages.

Main articles: and Comte first described the perspective of positivism in, a series of texts published between 1830 and 1842. These texts were followed by the 1848 work, (published in English in 1865). The first three volumes of the Course dealt chiefly with the physical sciences already in existence (, ), whereas the latter two emphasised the inevitable coming of. Observing the circular dependence of theory and observation in science, and classifying the sciences in this way, Comte may be regarded as the first in the modern sense of the term.

Comte was also the first to distinguish natural philosophy from science explicitly. For him, the physical sciences had necessarily to arrive first, before humanity could adequately channel its efforts into the most challenging and complex 'Queen science' of human society itself. His work View of Positivism would therefore set out to define, in more detail, the empirical goals of sociological method. Comte offered an, proposing that society undergoes three phases in its quest for the truth according to a general 'law of three stages'. Comte's stages were (1) the stage, (2) the stage, and (3) the positive stage.

(1) The Theological stage was seen from the perspective of 19th century France as preceding the, in which man's place in society and society's restrictions upon man were referenced to God. Man blindly believed in whatever he was taught by his ancestors. He believed in a supernatural power. Played a significant role during this time. (2) By the 'Metaphysical' stage, Comte referred not to the Metaphysics of or other ancient Greek philosophers. Rather, the idea was rooted in the problems of French society subsequent to the of 1789. This Metaphysical stage involved the justification of universal rights as being on a vauntedly higher plane than the authority of any human ruler to countermand, although said rights were not referenced to the sacred beyond mere metaphor.

This stage is known as the stage of investigation, because people started reasoning and questioning, although no solid evidence was laid. The stage of investigation was the beginning of a world that questioned authority and religion. (3) In the Scientific stage, which came into being after the failure of the revolution and of, people could find solutions to social problems and bring them into force despite the proclamations of human rights or prophecy of the will of God. Science started to answer questions in full stretch. In this regard he was similar to and. For its time, this idea of a Scientific stage was considered up-to-date, although from a later standpoint, it is too derivative of and. Comte's was one of the first theories of.

Comte's Theory of Science – According to Comte, the whole of the sciences consists of theoretical and applied knowledge. Theoretical knowledge can generally be divided into physics and biology, which are the object of his research and can be further partitioned into subfields such as botany, zoology or mineralogy. Comte's ranking of scientific fields - in order, mathematics, astronomy, physics, chemistry, biology and sociology - symbolizes a decreasing range of research and complexity of theoretical tools, but a growing complexity of the phenomena under investigation. Each field in this ranking depends upon those that came before it; for instance, our understanding of chemistry depends upon our understanding of physics, as all chemical phenomena are more complicated than the physics that underlie them, and although the laws of chemistry are affected by the laws of physics, the converse is not true. Similarly, sciences that appear earlier in Comte's hierarchy are considered to be older and more advanced than those which come later.

The other universal law he called the 'encyclopedic law'. By combining these laws, Comte developed a systematic and hierarchical classification of all sciences, including inorganic physics (, and ) and organic physics ( and, for the first time, physique sociale, later renamed sociologie).

Independently from 's introduction of the term in 1780, Comte re-invented 'sociologie', and introduced the term as a neologism, in 1838. Comte had earlier used the term 'social physics', but that term had been appropriated by others, notably. 'The most important thing to determine was the natural order in which the sciences stand — not how they can be made to stand, but how they must stand, irrespective of the wishes of any one.This Comte accomplished by taking as the criterion of the position of each the degree of what he called 'positivity', which is simply the degree to which the phenomena can be exactly determined. This, as may be readily seen, is also a measure of their relative complexity, since the exactness of a science is in inverse proportion to its complexity. The degree of exactness or positivity is, moreover, that to which it can be subjected to mathematical demonstration, and therefore mathematics, which is not itself a concrete science, is the general gauge by which the position of every science is to be determined.

Auguste Comte Theories

Generalizing thus, Comte found that there were five great groups of phenomena of equal classificatory value but of successively decreasing positivity. To these he gave the names: astronomy, physics, chemistry, biology, and sociology.' —, The Outlines of Sociology (1898) This idea of a special science (not the humanities, not ) for the social was prominent in the 19th century and not unique to Comte. It has recently been discovered that the term 'sociology' (as a term considered coined by Comte) had already been introduced in 1780, albeit with a different meaning, by the French essayist (1748–1836). The ambitious (or many would say 'grandiose') way that Comte conceived of this special science of the social, however, was unique. Comte saw this new science, sociology, as the last and greatest of all sciences, one which would include all other sciences and integrate and relate their findings into a cohesive whole.

It has to be pointed out, however, that he noted a seventh science, one even greater than sociology. Namely, Comte considered ', or true science of Man to be the last gradation in the Grand Hierarchy of Abstract Science.' Positivist temple in In later years, Comte developed the ' for positivist societies in order to fulfil the cohesive function once held by traditional worship. In 1849, he proposed a called the '. For close associate, it was possible to distinguish between a 'good Comte' (the author of the Course in Positive Philosophy) and a 'bad Comte' (the author of the secular-religious system).

The system was unsuccessful but met with the publication of 's (1859) to influence the proliferation of various organizations in the 19th century, especially through the work of secularists such as and. Although Comte's English followers, including and Harriet Martineau, for the most part rejected the full gloomy panoply of his system, they liked the idea of a religion of humanity and his injunction to 'vivre pour autrui' ('live for others'), from which comes the word '. Law of three stages.