Introduction
Since the dawn of human civilization, the idea of studying the roots and causes of human interaction has been tempting. Scholars and philosophers made various attempts to systematize the knowledge about humanity in order to understand and anticipate the behavioral patterns of people under different circumstances. One of the primary complications faced by scholars is the never-ending flow of interpretations that are based on a sensitive ground of external environment and socio-cultural and historical specifics. Hence, the goal of this paper is to dwell on one of the most well-known approaches to sociology, Isidore Auguste Marie François-Xavier Comte’s theory of social ontology. Since his perception of sociology is oriented on the analysis of the socio-historical paradigm of France in the 19th century, it is imperative to learn the historical lens of this approach in order to appraise its relevance today.
France and Social Ontology
Born and raised in France at the beginning of the 19th century, Comte was overwhelmed by the global outcomes of the Reformation and the cultural impact it had on society. However, if in other European countries, the spirit of Reformation undeniably changed the course of cultural and political thought, France put all its resources to eliminate the dissidence. According to Ashley and Orenstein (2005):
Unlike most other western and northern European nations, France had survived the Reformation era with the Roman Catholic Church as the sole recognized religious authority in the country. Protestants had generally been killed off or had fled to Germany, Britain, or Switzerland, with relatively few remaining in France. (p. 78)
Hence, influenced by such an environment, Comte began to naturally question the fundamentals of society, driving the French government’s decision-making and refusal to become a secular state. Eventually, Comte reached a conclusion that in order for the situation to change, it was necessary to look into French history under the microscope to discover its flaws, systematize them, and develop a blueprint for rebuilding the harmony between “intellectual, political, and social” ideas (Ashley and Orenstein, 2005, p. 79). The way for such rehabilitation was defined by Comte as social ontology.
Social Ontology Definition
In order to identify the central idea of Comte’s philosophy, it is necessary to define the concept of ontology. Thus, when described briefly, the notion of ontology can be defined as a branch of philosophy that seeks to observe the essence of human existence and being in general through the prism of classification, systematization, and explanation of basic ideas. Essentially, ontology is the process of questioning the definition of various aspects of human existence in order to estimate the hierarchy or the framework of society. For example, it is reasonable for ontology to question the existence of God or any superior being as the top of the philosophical hierarchy that coordinates the patterns of human behavior and relations in society.
Hence, under the influence of the revolutionary changes in Europe and the radical disparities between France and western Europe, Comte was willing to define the roots of these changes and their social motivation. Hence, he defines the goal of sociology as the idea “to re-create a unified spiritual order that would help to institutionalize a new era of political and social stability” (Ashley & Orenstein, 2005, p. 79). In other words, the consequences of the Reformation in France were viewed by Comte as “anarchy,” whereas the study of sociology was seen as a tangible solution to recreate the balance between society, religious institutions, and political thought.
Ideas of Social Ontology
While perceiving sociology as a concept capable of categorizing human behavior into predictable patterns that can be modified, Comte recognized a hierarchy of social evolution. Thus, Ashley and Orenstein (2005) claim that the philosopher recognized three aspects of social evolution, including theological, metaphysical, and positive stages. In such a way, the philosopher wanted to outline that society was a dynamic system driven by the interrelation of various factors, and discovering the patterns of those factors was the key to establishing a blueprint for social organization. However, as far as the individuals were concerned, Comte’s ideas were rather misleading, as the role of the individual was not defined as significant per se but was described as crucial to the social change (Ashley & Orenstein, 2005). As a result, Comte has become a pioneer in the development of sociological theory and behavioral patterns of society that were later shaped into various branches of sociology as a study.
Conclusion
Having taken into consideration the fundamentals of Comte’s approach to sociology, it can be concluded that his ideas were inspired by the socio-cultural context of France in the 19th century. According to Comte, the concept of social ontology was perceived as a salvation for the dominating anarchy during the post-Reformation era. In general, Comte’s ideas are no longer regarded as relevant due to the fact that society, complex and multilayered as it is, cannot be categorized and divided into well-defined stages and concepts. Hence, even despite the ambiguous ideas of Comte’s theory, his presentation of sociological ontology has contributed significantly to the emergence of sociology as an independent and powerful field of study.
Reference
Ashley, D., & Orenstein, D. M. (2005). Sociological theory: Classical statements (6th ed.). Allyn and Bacon.