Grandes Pensadores del Siglo XIX:
Auguste Comte (1798-1857) “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” (The Essential Comte 19).
“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.” (A General View of Positivism 243).
“I have studied many philosophers and many cats. The wisdom of cats
is infinitely superior.”
«N'ayez d'intolérance que vis-à-vis de l'intolérance». (“Have intolerance only with respect to intolerance.”)
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Charles Robert Darwin (1809-1882) “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, in his "Physicae Auscultationes" (lib.2,
cap.8, s.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 . . . .”
(Preface to
The Origin of Species).
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Karl Marx (1818-1883) “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.
“The philosophers have only interpreted the world differently, what matters is to change it.” (Theses on Feuerbach). “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.” (Toward a Critique of Helgel's Philosophy of Right).
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Friedrich Engels (1820-1895) “The proletariat seizes the public power, and by means of this transformation
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.” (Socialism: Utopian and Scientific).
“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 ingeneral.” (Principles of Communism). |
