Ciencias Sociales

Auguste Comte y el positivismo

Por Francisco Núñez (https://fnunezmosteo.wordpress.com/)

AUGUSTE COMTE (1789-1857)

Hoy hace 158 de la muerte de Auguste Comte. Muy probablemente lo que más se conoce de él es lo que se sintetiza en la entrada que Wikipedia le dedica: que fue un filósofo francés, considerado el fundador del positivismo y de la sociología.

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Sin embargo, el recuerdo que se tiene de él es muy difuso y más pequeño de lo que sería esperable dada su huella en el pensamiento contemporáneo. De hecho, el tratamiento que recibe en Wikipedia es más bien escaso, en catalán poco más de 20 líneas y un poco más en francés, inglés y alemán. Presente, eso sí, en muchísimas lenguas.

Es difícil tachar una vida de feliz o desgraciada. La de Auguste Comte estuvo marcada por la pobreza económica (mucho tiempo a remolque de la caridad de John Stuart Mill, que lo admiraba profundamente), la enfermedad (mental) y el poco reconocimiento de su obra (a la que dedicó esfuerzo y vida). En la red se encuentra fácilmente información sobre las circunstancias más relevantes de esta biografía.

Desde este blog de Humanidades, queremos traer a la memoria una figura y un pensamiento que fueron muy importantes en el siglo xx. Destacaré lo que creo que es más relevante de este autor y que nos puede ayudar a entender un poco más nuestro presente (para hacerlo, seguiré, principalmente, a R. Aron y L. Kolakowski)

Todavía ahora nos admiramos (en el sentido aristotélico del término, como fuente de nuestro interés intelectual) de las consecuencias, previstas o no, de las muchas «revoluciones» (políticas, industriales, científicas) que dieron el pistoletazo de salida de lo que llaman «modernidad», hace unos doscientos años. Comte nace cuando todo este estruendo está teniendo lugar o está muy, muy vivo aún en su presente. Su mirada crítica, que caracteriza al humanista, no le deja indiferente y quiere entender —y explicar— qué está pasando, cuáles son las causas de todos los cambios que el mundo está sufriendo.

En este sentido, como bien saben los que habéis estudiado sociología en esta universidad, la mirada del sociólogo, del humanista, es hija de la admiración, sí, pero también del desconcierto, de lo que nos enfrenta y de la voluntad de comprender qué es lo que está pasando. También, quizá, del deseo que puede surgir de la voluntad de control y de sometimiento a la propia voluntad.

« ¿Cuáles son los rasgos particulares de las sociedades modernas, surgidas de estas revoluciones, y en qué se diferencian de las sociedades anteriores?» Esta es la pregunta que unirá a los considerados padres de la sociología.

Para Comte, uno de estos «padres» fundadores, el advenimiento de la modernidad es consecuencia de los cambios que están produciéndose en las esferas del poder y del conocimiento (siempre unidas e implicadas). Cambios (como los de la Revolución Francesa de 1789, el año de su nacimiento) que no siempre son positivos. Su obra se inscribe en las reacciones a la Revolución Francesa (y a la Ilustración, responsable de dicha revolución), que consideraba que había dejado una situación de desorden y anarquía. Seguramente de ahí su propuesta «positiva» para luchar contra la filosofía «negativa» de la Ilustración. De entrada, llamó a su propuesta física social y, más tarde, acuñó el término sociología. La sociología debía ser la ciencia por excelencia, la madre de todas las ciencias dado que las integraba todas. El objetivo era encontrar las leyes (¡naturales!) que impulsaban la vida social. Es decir, había que estudiar las estructuras sociales y los procesos que movían al cambio, de tipo natural y que, sin necesidad de revoluciones —solo con reformas sociales—, permitían dirigirnos en la buena dirección. Comte es un reformista (como J. S. Mill y el utilitarismo en su totalidad), no un revolucionario.

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En la propuesta de Comte, dice Aron, la sociología debe ser la ciencia que nos permitirá resolver la crisis del mundo moderno mediante el sistema de ideas (científicas) que han de presidir la organización social. Más allá de esta idea, que podría estar teñida de utopía (en un sentido no «positivo» del término, lo que es fundamental destacar de la propuesta de Comte y que, por eso es importante, supone una novedad y marcará el futuro del pensamiento sociológico es la consideración de la sociedad como una entidad supraindividual. La sociedad, las estructuras sociales, no son el resultado de un pacto entre seres egoístas (Hobbes), realizado sobre la base del cálculo de costes y beneficios (liberalismo); al contrario, son los individuos los resultados de las estructuras sociales, constructos intelectuales. Es la sociedad la que está dotada de realidad orgánica y, como todo organismo, experimenta unas etapas de desarrollo y crecimiento. Esta es la gran herencia de Comte.

Desde esta perspectiva, la historia es vista como una sucesión de épocas orgánicas (conservación) y épocas críticas (cambio y disolución). Cada etapa orgánica supera a la anterior (como una especie de síntesis hegeliana). Este proceso es un devenir necesario.

En este sentido debe interpretarse la famosa ley de los tres estadios (la tercera de las ideas más conocidas de Comte). La humanidad avanza desde sociedades dominadas por guerreros y sacerdotes (estado teológico), hasta una sociedad organizada a partir de la industria y el dominio del poder económico (una sociedad que reduce el poder militar y sustituye la religión por la ciencia (estado positivo). [Aún no había llegado el siglo xx, claro]. En el ínterin, se ha pasado por un estado metafísico en el que la mente humana ya ha madurado lo suficiente para no ir a buscar fuera de la naturaleza las causas de los acontecimientos.

Es muy importante destacar que lo que singulariza a Comte y le otorga un lugar importante en la historia del pensamiento es que esta ley de los tres estadios describe realidades sociológicas que tratan el saber humano, sus contenidos, como factores indisociables de la vida social (sigo la interpretación de Kolakoswki).

En relación con la herencia de Comte, aún quisiera destacar dos ideas importantes y muy influyentes. Por un lado, el papel que otorga a la religión en el moderno estadio positivo y, por otro y sobre todo, la idea del positivismo.

Con relación a la religión, R. Aron destaca que, en el pensamiento de Comte, esta resulta de una doble exigencia. Toda sociedad implica necesariamente consenso, es decir, acuerdo entre las partes, unión de los miembros que constituyen la sociedad. La unidad social exige el reconocimiento de un principio de unidad por parte de todos los individuos, esto es, una religión. La religión contiene ella misma la división ternaria característica de la naturaleza humana. Incluye un aspecto intelectual, el dogma; un aspecto afectivo, el amor, que se expresa en el culto, y un aspecto práctico, que Comte denomina el régimen. El culto regula los sentimientos, y el régimen la conducta privada o pública de los creyentes. En su visión del futuro, Comte piensa que la religión deberá ser de inspiración positivista, aunque corresponde a una necesidad permanente del ser humano. El hombre tiene necesidad de religión porque tiene necesidad de amar algo que lo rebase. Las sociedades tienen necesidad de religión porque tienen necesidad de un poder espiritual, que consagre y modere el poder temporal y recuerde a los hombres que la jerarquía de las capacidades no es nada comparado con la jerarquía de los méritos.

338635Comte, fascinado —afirma Kolakoswki— por el universalismo católico, cree que la religión de la humanidad ha de imitar exactamente el sistema de la Iglesia católica (ritos y rituales, sacramentos, clerecía). Deberá haber, entre otros, sacramentos, bautismo, confirmación, incluso habrá un santo padre positivo. Los ángeles guardianes de esta nueva religión serán las mujeres. Comte llegó a hablar de una Gran Madre Virgen, que engendraría hijos gracias a la inseminación artificial. Más allá de esta anécdota, su visión no es sociológicamente muy relevante.

En relación con el positivismo (y en esto también seguiré el pequeño-gran libro de Kolakowski), hay que decir que esta idea o, mejor, esta actitud intelectual, marcará sobremanera el devenir del pensamiento filosófico y científico del siglo xx. El positivismo, para Comte, tenía muchas dimensiones: era un estado de la mente, un programa de enseñanza, una concepción del conocimiento científico, una etapa de la historia y un modelo de organización social. Todas ellas han influido para dar lugar (y para entender) nuestro mundo actual.

En definitiva, el positivismo, que se ha mostrado de muchas maneras a lo largo de la historia, siempre ha tenido la intención de alertar de los peligros de la metafísica. En una de sus versiones más modernas diría esto: «Sobre lo que no se puede hablar, mejor es callarse» (Wittgenstein). ¿Hay que tratar la metafísica como si fuera poesía? En cualquier caso, responde Kolakoswki, se trata de una recomendación para vaciar nuestra imagen del mundo y los contenidos intelectuales en general de todo aquello que no pueda expresarse en forma de proposición en el sentido lógico.

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No todos los «filósofos» analíticos serían tan contundentes como Wittgenstein, y Carnap, por ejemplo, incita únicamente a la distinción entre los enunciados que tienen sentido y los inverificables, puramente expresivos o líricos, y pide que no se confunda lo que solo expresan con lo que también significan. En definitiva, lo que Carnap señala es que no se consideren los gestos emocionales, que solo son verbalizaciones metafísicas, religiosas, o los juicios de valor como convicciones auténticas [también incluye la filosofía], cuya fundamentación puede ser objeto de controversia… En esta versión del positivismo la práctica de la metafísica es legítima en la actitud positivista, a condición de que no se le dé un valor cognitivo (estoy transcribiendo a Kolakowski).

Jasper, con el objeto de salvar la filosofía del ataque positivista, no la considera un conocimiento positivo, sino solo un esfuerzo por aclarar; y con ello no infringe el código positivista. Toda la fenomenología existencial podría aceptar esta distinción (entre estudio y meditación, exactitud científica y precisión filosófica, entre problema e interrogación, entre problema y misterio).

Incluso corrientes teológicas recientes (protestantes) [el libro está publicado en 1966] aceptan el reto positivista y hacen una interpretación religiosa del mundo aceptando los postulados. No se preocupan de probar que la interpretación teológica del mundo se reduce a una descripción de los hechos o a la construcción de hipótesis. Reconocen dichos teólogos que se trata de una operación de interpretación gracias a la cual los hechos cobran una significación particular en su calidad de elementos que participan de un orden teológico, organizado por la intención de la Providencia.

Resumiendo:

En su versión moderada, el positivismo solo sería una tentativa de la ciencia de constituirse a sí misma como distinta con respecto a la teología, la religión, la política y el arte. Es decir: una especie de secreción natural y conciencia de su posición irreductible en la vida social.

La versión radical tiene otro sentido cultural. Es una tentativa de confirmación de la autarquía de la ciencia como actividad que agota toda asimilación intelectual posible del mundo. Las realidades del mundo pueden interpretarse según las ciencias naturales, pero también constituyen para el ser humano un objeto de curiosidad existencial, una fuente de miedo o de preocupación, un lugar de compromiso o de rechazo. Y todas estas realidades, si deben ser captadas por la reflexión y la palabra, se reducen, en la concepción empirista, a sus cualidades empíricas. El sufrimiento, la muerte, las luchas ideológicas, los antagonismos sociales, los conflictos de valores; todo se rodea, en virtud del principio de silencio, en un gesto de rechazo, cuyo principio de verificabilidad es la articulación. El empirismo así entendido es un acto de fuga ante las cuestiones que comprometen, una fuga enmascarada por una definición de la ciencia que invalida estas cuestiones por ilusorias. El positivismo lleva a una concepción de la vida deliberadamente amputada, quiere imponer un lenguaje que libera del deber de tomar la palabra en los conflictos más importantes de la vida humana y constituye una armadura que insensibiliza frente los ineffabilis mundi, los datos indescriptibles de la experiencia, porque son cualitativos.

Podemos compartir o no la interpretación de Kolakowski. Soy consciente de que es muy polémica, justamente porque cuestiona el núcleo duro, el «dado por supuesto», el «es así» de buena parte de la ciencia del siglo xxi. Sin embargo, por esta razón, como humanistas, no debemos ignorarla y hay que dejarse importunar por sus exigencias.

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Por más que se alejan del homenaje a la memoria de August Comte, que falleció un 5 de septiembre, no puedo dejar de repetir las profundas reflexiones de Kolakowski en relación con el positivismo que, insisto, es fundamental para entender las sacudidas intelectuales del siglo xx y las tensiones que experimentamos.

Puede constatarse que hay una ideología cientificista que propone exponer una especie de disciplina intelectual que pondría remedio a la arbitrariedad en el pensamiento, sometiéndose a la obligación irresistible del hecho… implica una renuncia a la metafísica de manera irrevocable sin una segunda legitimación, ya no en el terreno de la verdad, sino de la utilidad… (K, 1981: 253)

Verdad, bien y belleza no pertenecen a los elementos de la experiencia; estos caracteres nacen al término de las modificaciones socialmente condicionadas de la experiencia y pertenecen siempre a «alguien». Por tanto, son las diversas circunstancias vinculadas a la situación ecológica del organismo las que deciden qué es la verdad, qué es falso, bueno o malo. La verdad es una actitud como el reconocimiento de un conjunto de experiencias como agradable y doloroso… esta epistemología implica —dicen— una renuncia trágica al orgullo humano. El mundo de los valores se deshace (y la objetividad y la eternidad) y se reduce a reacciones biológicas.

Esta última afirmación es la interpretación no del positivismo, sino del naturalismo o, aún más, del pragmatismo, de toda doctrina que deliberadamente reduce la descripción de las actividades cognitivas a la descripción de un comportamiento biológico, privando de objeto la cuestión sobre la verdad. [Esto es lo que denunció Husserl los positivistas del siglo xix]

En definitiva, ¿el positivismo evolucionista engendrado por el empuje de la teoría de Darwin (y arraigado en la crítica de Hume), esta reducción del conocimiento instrumento biológico de adaptación, es solo una variante del positivismo, una modificación, una aberración, una desviación…? ¿O todo positivismo conduce a esta relativización biológica?

El empirismo lógico, por ejemplo, solo se interesa por los procedimientos del conocimiento y el análisis de los resultados. No se interroga sobre el origen y finalidad de las creencias metafísicas. Caracteriza las condiciones de la experiencia legítima rechazando o apartando la cuestión de su rango ontológico. (p. 255)

El positivismo solo puede dar una respuesta naturalista: el conocimiento es un comportamiento biológico. Esta respuesta resuelve negativamente la cuestión de la verdad concebida en términos trascendentales, paraliza la posible fe en la experiencia o en la razón, que no nos dicen nada del mundo. Verdad y falsedad no tienen que ver con las cosas, sino con proposiciones: no puede saberse si las cosas son «verdaderamente verdaderas». El problema, sin embargo, es verbal: al limitar el campo de aplicación del atributo verdadero, no se arruina la cuestión filosófica sobre los límites de la autenticidad del conocimiento.

Hay posibilidades para distinguir conocimiento de error en los límites de una experiencia. Ahora bien, si sobre lo que se interroga es sobre la totalidad de la experiencia, la pregunta no tiene sentido. No puede dilucidarse una cuestión epistemológica, porque no es una cuestión, dado que no apela a datos de la experiencia. Por el contrario, es una pregunta holista y, por tanto, metafísica.

No pueden formularse preguntas genéticas relativas al conocimiento. Para dilucidar los temas de la percepción correcta, hay que remitirse al carácter «correcto», en la concordancia de la experiencia intersubjetiva de los hombres, y no puede atravesarse el terreno desde el punto de vista ontológico.

Cada respuesta a la cuestión sobre la concordancia del conocimiento intersubjetivo debe referirse a la comunidad de caracteres humanos genéticos. Cuando se plantean cuestiones genéticas, el neutralismo positivista se transforma en una interpretación naturalista, biológica, del conocimiento, y no puede evitar la relativización. La verdad se reduce a la especie humana, que posee un grado considerable de constancia, pero se le rechazan los valores trascendentales… (K, 1981: 257)

De la relación sujeto-objeto, solo se mantiene la relación sistema nervioso-medio ambiente y la cuestión epistemológica se convierte en una parte de la biología, y el valor verdad es un género particular, explicable en términos biológicos, de la interpretación genérica hecha por los seres humanos de sus propias experiencias.

Kolakowski (1981: 258) afirma (como conclusión y planteándonos algunos interrogantes):

  • Si el positivismo es radical, renuncia a la concepción trascendental de la verdad y reduce los valores lógicos a rasgos de comportamiento del organismo. Rechazar la posibilidad de juicios sintéticos a priori (esto instituye al positivismo como doctrina), he aquí lo que puede identificarse como la reducción de todo conocimiento a reacciones biológicas. La inducción es un reflejo condicionado, e interrogarse por las condiciones de la inducción es preguntarse por las condiciones en que esto es favorable desde el punto de vista biológico… No hay verdades que sean necesarias desde el punto de vista cognoscitivo y que también nos digan cómo debe ser el mundo y no cómo es efectivamente

Lo que diferencia a la ciencia del conocimiento de otros animales es que opera con un sistema de inscripciones abreviadas que ¡permite la acumulación y la transmisión de las asociaciones adquiridas!

La pregunta que se nos formula (y que no interesa a los positivistas) es cómo explicar esta pretensión particular, muy viva en el pensamiento desde hace siglos, de encontrar los valores irreductibles de la razón como capacidad de descubrir las necesidades del mundo, ya que parece que son quiméricas. ¿De dónde procede el deseo de una certeza metafísica que solo tiene una satisfacción ilusoria? La respuesta positivista es de orden cognoscitivo y crítica. La crítica de Hobbes, por ejemplo, es exhaustiva. Entre muchos otros temas y problemas, Hobbes señala el abuso de las palabras y las inercias gramaticales (por ejemplo, transformar verbos en sustantivos).

  • Si la totalidad del conocimiento no analítico no tiene otro sentido que las experiencias singulares en las que se apoya (Kolakowsky 1981: 259), el deseo de un conocimiento necesario equivale a la nostalgia de un paraíso perdido (es comparable a la búsqueda del Grial). La persistencia en esta investigación (la autonomía de la razón) daría testimonio de cierta degeneración intelectual humana. ¿Cómo comprender, si no, tan estéril esfuerzo? Da testimonio de la decadencia biológica humana la vida intelectual del hombre: la búsqueda de la certeza metafísica no tiene valor desde el punto de vista biológico, al menos en la medida en que no multiplica las capacidades tecnológicas de la especie (Kolakowsky 1981: 260).

También podríamos suponer que la vida racional del ser humano es el resultado de la participación de este en un orden ontológico distinto de aquel en el que participa su cuerpo, sus necesidades animales. Lo que es fecundo para la ciencia (puede reducirse a reflejos condicionados articulados simbólicamente) pertenece a operaciones biológicas que solo el sistema de transmisión modificaría. Todo lo que proviene de otros esfuerzos debería considerarse de la participación en otro mundo no animal.

No hay fundamentos «científicos» para decidirse por o escoger una u otra (o ninguna de las dos) hipótesis. Se trata de una disquisición metafísica que no interesaría a los positivistas, que podría evitarse.

En definitiva, piensa Kolakowski, se trata de una animalización del esfuerzo del conocimiento, pero sin explicar lo que se opone a él (el anhelo metafísico) que tan solo se considera un error y que una vez reconocido como tal no exige ninguna otra interpretación.

Ignoro hasta qué punto A. Comte fue consciente de cuán radical podría llegar a ser la propuesta «positivista», pero su pensamiento desemboca en esta trascendental reflexión y este es un mérito que hay que reconocerle.

Aron, R. (1994) Las etapas del pensamiento sociológico. Vol. I. Los fundadores. Montesquieu, Comte, Marx y Tocqueville. Barcelona: Herder.

Kolakowki, L. (1981) La filosofía positiva. Madrid: Cátedra.

 

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  3. I’ll gear this review to 2 types of people: current Zune owners who are considering an upgrade, and people trying to decide between a Zune and an iPod. (There are other players worth considering out there, like the Sony Walkman X, but I hope this gives you enough info to make an informed decision of the Zune vs players other than the iPod line as well.)

  4. Zune and iPod: Most people compare the Zune to the Touch, but after seeing how slim and surprisingly small and light it is, I consider it to be a rather unique hybrid that combines qualities of both the Touch and the Nano. It’s very colorful and lovely OLED screen is slightly smaller than the touch screen, but the player itself feels quite a bit smaller and lighter. It weighs about 2/3 as much, and is noticeably smaller in width and height, while being just a hair thicker.

  5. Apple now has Rhapsody as an app, which is a great start, but it is currently hampered by the inability to store locally on your iPod, and has a dismal 64kbps bit rate. If this changes, then it will somewhat negate this advantage for the Zune, but the 10 songs per month will still be a big plus in Zune Pass’ favor.

  6. The new Zune browser is surprisingly good, but not as good as the iPod’s. It works well, but isn’t as fast as Safari, and has a clunkier interface. If you occasionally plan on using the web browser that’s not an issue, but if you’re planning to browse the web alot from your PMP then the iPod’s larger screen and better browser may be important.

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  9. I’ll gear this review to 2 types of people: current Zune owners who are considering an upgrade, and people trying to decide between a Zune and an iPod. (There are other players worth considering out there, like the Sony Walkman X, but I hope this gives you enough info to make an informed decision of the Zune vs players other than the iPod line as well.)

  10. Apple now has Rhapsody as an app, which is a great start, but it is currently hampered by the inability to store locally on your iPod, and has a dismal 64kbps bit rate. If this changes, then it will somewhat negate this advantage for the Zune, but the 10 songs per month will still be a big plus in Zune Pass’ favor.

  11. Apple now has Rhapsody as an app, which is a great start, but it is currently hampered by the inability to store locally on your iPod, and has a dismal 64kbps bit rate. If this changes, then it will somewhat negate this advantage for the Zune, but the 10 songs per month will still be a big plus in Zune Pass’ favor.

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  13. Zune and iPod: Most people compare the Zune to the Touch, but after seeing how slim and surprisingly small and light it is, I consider it to be a rather unique hybrid that combines qualities of both the Touch and the Nano. It’s very colorful and lovely OLED screen is slightly smaller than the touch screen, but the player itself feels quite a bit smaller and lighter. It weighs about 2/3 as much, and is noticeably smaller in width and height, while being just a hair thicker.

  14. If you’re still on the fence: grab your favorite earphones, head down to a Best Buy and ask to plug them into a Zune then an iPod and see which one sounds better to you, and which interface makes you smile more. Then you’ll know which is right for you.

  15. If you’re still on the fence: grab your favorite earphones, head down to a Best Buy and ask to plug them into a Zune then an iPod and see which one sounds better to you, and which interface makes you smile more. Then you’ll know which is right for you.

  16. This is getting a bit more subjective, but I much prefer the Zune Marketplace. The interface is colorful, has more flair, and some cool features like ‘Mixview’ that let you quickly see related albums, songs, or other users related to what you’re listening to. Clicking on one of those will center on that item, and another set of “neighbors” will come into view, allowing you to navigate around exploring by similar artists, songs, or users. Speaking of users, the Zune “Social” is also great fun, letting you find others with shared tastes and becoming friends with them. You then can listen to a playlist created based on an amalgamation of what all your friends are listening to, which is also enjoyable. Those concerned with privacy will be relieved to know you can prevent the public from seeing your personal listening habits if you so choose.

  17. Apple now has Rhapsody as an app, which is a great start, but it is currently hampered by the inability to store locally on your iPod, and has a dismal 64kbps bit rate. If this changes, then it will somewhat negate this advantage for the Zune, but the 10 songs per month will still be a big plus in Zune Pass’ favor.

  18. Between me and my husband we’ve owned more MP3 players over the years than I can count, including Sansas, iRivers, iPods (classic & touch), the Ibiza Rhapsody, etc. But, the last few years I’ve settled down to one line of players. Why? Because I was happy to discover how well-designed and fun to use the underappreciated (and widely mocked) Zunes are.

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  20. If you’re still on the fence: grab your favorite earphones, head down to a Best Buy and ask to plug them into a Zune then an iPod and see which one sounds better to you, and which interface makes you smile more. Then you’ll know which is right for you.

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  28. If you’re still on the fence: grab your favorite earphones, head down to a Best Buy and ask to plug them into a Zune then an iPod and see which one sounds better to you, and which interface makes you smile more. Then you’ll know which is right for you.

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