he not

preferred to present

duis sed odio amet

class apent tacit sioutis mauris just olmorbi

it as prepared and gradually brought about by the very “progress” of science and philosophy. According to his own expression then he endeavours “to transform science into philosophy.” But on what conditions will the transformation be effected? If science were to lose in it its characteristics of positiveness, of reality, and of relativity, to assume those of a metaphysical doctrine, this change would be neither desirabl

s he in the
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right? The question cannot evidently be solved by the mere affirmation o

e nor possible. The transformation will simply consist in giving to science the philosophical character which it does not yet possess, namely universality. While thus acquiring a new property, positive science should349 lose none of

those which it already possesses, and which constitute its value. Thus, in the “transformation of science into philosophy,” what is transformed at bottom is not science which remains itself while becoming general from being spe

  • Team img frame Team Member 1

    Aenean sollicitudin


    cial: it is philosophy rather which is transformed. The latter will hencef

    orth undou

  • Team img frame Team Member 2

    Ribendum auctor


    btedly be conceived as the highest and most comprehensive form of positive kno


  • Team img frame Team Member 3

    sagittis sem


    but as constituting a part of that knowledge. It has been said that

    Comte does a

f those in terested.

Our Plans

Plan 1

duis sed odio sit amet

way with philosophy, by reducing it to being merely the “generalisation of the highest results of the sci

Plan 2

sagittis sem nibhd

ences.” This is not a proper interpretation of his thought. Up to the present time the duties performed by

Plan 3

duis sed odio sit amet

the philosophical doctrines have been indispensable. Comte intends that his system shall fulfil them in fu

The examin ation of the doctrines themselves is necessary. II. The pos

ture. Beside science properly so-called, which is always special, philosophy which represents the “point of view of the whole” must ar

ition take n by Comte may be briefly defined in a few words. Seeing that ph

ise. On this condition alone can the government of minds and the “perfect logical coherence” become possible. Philosophy will then not merely be a “generalisation of the highest results of the

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ilosophy, such at le

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sciences.” The synthesis of the sciences must be brought about according to a principle to which they will be all related. It must really be a “summing up of experience.” But if this philosophy thus co

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