21
Grandes
Pensadores del Siglo XIX:
Auguste Comte
(1798-1857)
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Course of Positive Philosophy (1830):
“I believe I have discovered
a fundamental law to which [human intelligence] is subjected from an invariable
necessity, and which seems to me to be solidly established, either by rational
proof drawn from a knowledge of our nature, or by the historical test,
an attentive examination of the past. This law is that each of our
principal conceptions, each branch of our knowledge, passes successively
through three different theoretical states: the theological or fictitious,
the metaphysical or abstract, and the scientific or positive.”
A General View of Positivism (1844):
“A Positivism becomes,
in the true sense of the word, a religion; the only religion which
is real and complete; destined therefore to replace all imperfect and provisional
systems resting on the primitive basis of theology.” |
Hippolyte Taine
(1828-1893)
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Introduction to Histoire de la littérature
anglaise (1863):
“Three different sources contribute
to produce this elementary moral state--the race, the surroundings,
and the epoch.” |
Charles Robert Darwin
(1809-1882)
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Preface to
The Origin of Species
(1859):
“I will
here give a brief sketch of the progress of opinion on the Origin of Species.
Until recently the great majority of naturalists believed that species
were immutable productions, and had been separately created. This view
has been ably maintained by many authors. Some few naturalists, on the
other hand, have believed that species undergo modification, and
that the existing forms of life are the descendants by true generation
of pre existing forms. Passing over allusions to the subject in the classical
writers (Aristotle, Physicae Auscultationes 2.8.2), after remarking
that rain does not fall in order to make the corn grow, any more than it
falls to spoil the farmer's corn when threshed out of doors, applies the
same argument to organisation; and adds (as translated by Mr. Clair Grece,
who first pointed out the passage to me), "So what hinders the different
parts (of the body) from having this merely accidental relation in nature?
as the teeth, for example, grow by necessity, the front ones sharp, adapted
for dividing, and the grinders flat, and serviceable for masticating the
food; since they were not made for the sake of this, but it was the result
of accident. And in like manner as to other parts in which there appears
to exist an adaptation to an end. Wheresoever, therefore, all things
together (that is all the parts of one whole) happened like as if
they were made for the sake of something, these were preserved,
having been appropriately constituted by an internal spontaneity; and whatsoever
things were not thus constituted, perished and still perish." We here
see the principle of natural selection shadowed forth . . . .” |
Karl Marx
(1818-1883)
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Manifesto of the Communist Party (1848):
“When, in the course of development,
class distinctions have disappeared, and all production has been
concentrated in the hands of a vast association of the whole nation, the
public power will lose its political character. Political power,
properly so called, is merely the organized power of one class for oppressing
another. If the proletariat during its contest with the bourgeoisie
is compelled, by the force of circumstances, to organize itself as a class,
if, by means of a revolution, it makes itself the ruling class, and, as
such, sweeps away by force all the old conditions of production, then it
will, along with these conditions, have swept away the conditions for the
existence of class antagonisms and of classes generally, and will thereby
have abolished its own supremacy as a class.
In place of the old bourgeois
society, with its own classes and class antagonisms, we shall have an
association, in which the free development of each is the condition
for the free development of all.”
Theses on Feuerbach (1845):
“The philosophers have
only interpreted the world differently, what matters is to change
it.”
Toward a Critique of Hegel's Philosophy of Right
(1843):
“Religion is the sigh
of the oppressed creature, the heart of a heartless world, just as it is
the spirit of spiritless conditions. It is the opium of the people.”
“To abolish religion as the
illusory happiness of the people is to demand their real happiness.” |
Friedrich Engels
(1820-1895)
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Socialism: Utopian and Scientific (1880):
“The proletariat seizes the public
power, and by means of this transformati
on the socialized means of production, slipping from
the hands of the bourgeoisie, into public property . . . . Man,
at last the master of his own form of social organization, becomes at the
same time the lord over nature, his own master-free.”
Principles of Communism (1847):
“In what way do proletarians
differ from slaves? The slave is sold once and for all; the proletarian
must sell himself daily and hourly. The individual slave,
property of one master, is assured an existence, however
miserable it may be, because of the master's interest. The individual
proletarian, property as it were of the entire bourgeois
class which buys his labor only when someone has need of it, has
no secure existence. This existence is assured only to the class
as a whole. The slave is outside competition; the proletarian is in it
and experiences all its vagaries. The slave counts as a thing, not
as a member of society. Thus, the slave can have a better existence
than the proletarian, while the proletarian belongs to a higher stage of
social development and, himself, stands on a higher social level than the
slave. The slave frees himself when, of all the relations of private property,
he abolishes only the relation of slavery and thereby becomes a proletarian;
the proletarian can free himself only by abolishing private property
in general.”
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Página creada por
A. Robert Lauer
Última actualización:
13 marzo 2009
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