C. thus observes (cf. ibid, pp. 23-29) that if Comte, as dictated by the maximum historical progress as regards the development order, the Broussais principle would enable him to establish a scientifically based and the maximum raised to the ranks of the social sciences, because if it is possible to determine with mathematical accuracy, and when a body is in a state pathological or not, and how or to what extent the disease must be traced back to its level of standard, regular, normal, then a similar procedure can be applied to the social body. Comte's objective is to establish and demonstrate the existence of a complex of laws and invariants also apply at the social level, given the parallel existence of laws and valid scientific invariants in physics: the principle of Broussais He is the glue for a perfect link between the natural and physical (sighs) social physics.
We note in this regard, the father of positivism, the theoretician of the Physical Society organized in the Sermon on the positive spirit does not hesitate to treat the body to the car, evidently regarded as a mere assemblage of mechanisms that perform a command or subject to rules as a basis of the same organism (as a company subject to physical laws must be composed of individuals playing strength subject to the same scientific constants, and by that measure):
"For the new philosophy, the order is without stopping the condition fundamental progress, and, reciprocally, progress becomes necessary in order order: as in the animal machine, balance and progress are mutually indispensable, as a foundation and goal "(Comte, 1844, trad. it . 1985: 66).
Comte actually states in the preface to the sixth volume in the course of positive philosophy, dated July 19, 1842, that positive science is rooted in the historical doctrines of Descartes and Bacon:
"Une telle harmonie philosophique put it Toutefois pleinement être constituée d'après que la première exécution, commencée en 1825, et réalisée en 1829, de l'oral elaboration here raises the elaboration écrit term maintenant que je pour la final de la philosophie positive Systemation, graduellement préparée par mes divers prédécesseurs depuis Bacon et Descartes "(Comte, 1975, p. 441).
That said, C is still observed (see 1943/1966, trans. com. 1998, pp. 27-28), remains a significant problem: there is still no scientific evidence able to ascertain with certainty that the disease is identical to normal, which differs from the latter only in relation to intensity. Not only do not understand "what in an artery sclerotic artery is similar to normal, what a heart asystole, and identical to the heart of an athlete in possession of all his faculties "(ibid., p. 27), but is not given even know the criteria that defines as a normal phenomenon, nor Comte is working to supply them or even report them:
" should first be noticed particularly abstract nature of this argument, the absence, in its literal exposure of any doctor who can substantiate clear example "(ibid., p. 27).
Similarly, Comte betrays the available scientific rigor that is required where he tries to show the absolute physical contiguity between the normal and the pathological state. A difference, that, already found in Bichat and Broussais: Comte, Broussais Bichat and use either a type of terminology in qualitative as they advance the idea of \u200b\u200buniformity, the unique quantity that links the normal and the pathological, and that would make two of them were basically contiguous, that is identical except for intensity. C. thus finds that Comte used, for example, the term "harmony of external influences such as different internal '(ibid., p. 28) explicitly implying the existence of a sort of ideal value that should be drawn (see ibid 28-30, 37). We read in the fortieth
lesson of course positive philosophy which, according to Comte
"[...] the Constitu harmonie nécessairement idée générale de vie [...]. Une telle harmonie entre être vivant et le milieu the correspondent évidemment caractérise the fundamental condition de la vie "(Comte, 1838/1968, p. 225).
is clear at this point to C. - look - that what Comte had from the outset were not (false) conditions of excess and defect in an organism: he rather hoped to prove the existence of a state of value that constituted the unit ideal to which individuals with their biological abilities, they would have had to face to match its level of perfection and thus achieve the 'harmony'. When, therefore, which seeks to use of two coordinates of metric such as excess and deficiency, and perhaps even regardless dall'inattendibilità these coordinates, the space between the two polarities, in the midst of the "more" and that "less", will not identify simply the 'normal' health in a living being, but will indicate in advance what is normal and what is not, the healthy individual and the individual patient: it will be to make a rule, an index value. Its existence is prior discriminatory state of health of an organism, which was built at the same time the effect of a point for every individual who aspires to "normal." Normal in this case becomes a standard.
A demonstration of this, we choose to bring an excerpt from page 32 of The Normal and the pathological together with an extract from a 1966 essay, "From the social life", published today (along with two other essays) as a postscript to thesis of '43:
"[...] you will notice the vagueness of the concepts of excess and defect, their qualitative and implicit legal, barely concealed under their alleged metric. It is in relation to a measure deemed valid and desirable - so in relation to a standard - that there is excess or defect. Defining the abnormal by too much or too little is to recognize the character regulatory state called normal. This was normal or physiological is no longer just a provision and possess the detectable explained as a fact, but the manifestation of a reference to some value "(C., 1943/1966, trans. Com. 1998, p. 32).
"In any case, the peculiar character of an object or a plain fact that, in reference to an external norm or intrinsic, it could be, in turn, taken as a reference to objects or events that are yet to be be called such. The normal is thus a time extension and expression of the rule. It multiplies the rule in the very moment when the shows. It requires, therefore, beside himself, alongside him and against self, all that still eludes him. A rule takes its meaning, its function and its value from the fact that it exists outside of what we do not need answers from which it depends "(C., 1966, trad. Com. 1998, pp. 200-201 ).
Ultimately, according to C., the principles of medical science which Comte proposes to base in advance and seek to establish an entirely ideal, the difference between a healthy body and a body sick, failing to be taught by particular case: the medical science is a doctrine comtiana objectifying, which responds perfectly to the positivist motto "knowledge to predict." and then in Comte, as in Descartes, knowledge of that time Once in the technical action. Comte, Descartes, see the individual in terms of the third person, as a mere object of analysis, physicalization the body's own biological functions. For both philosophers, in fact, it is similar to the machine.
"The common idea [...] is a technique that should normally be the application of a science. It is the positivist idea fundamental to know to act. The physiology of the disease should be clarified to establish the therapeutic" (ibid., p . 72).
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