The Catechism of Positive Religion

The Woman.—On approaching the higher portion of Positive morals, I must, my father, ask for three preliminary explanations.

The first refers to the metaphysical objection often made to Positivism that it admits no kind of rights. If it is so, I am more inclined to congratulate you on it than to complain. For the interposition of right has almost invariably seemed meant to supersede reason or affection. It is fortunately not allowed women, and they are all the better for it. You know my favourite maxim: Our species more than the others needs duties to engender feelings.

The Priest.—It is true, my daughter, that Positivism recognises no other right for any one but the right always to do his duty. To speak more accurately, our religion imposes on all the obligation to help each one to discharge his proper function. The idea of right has to disappear from the political, as the idea of cause from the philosophical domain. For both notions refer to wills above discussion. Thus, all rights whatever imply of necessity a supernatural source, for no other can place them above human discussion. Whilst concentrated in the governors, they could have a real social efficacy, as the normal guarantees of an indispensable obedience, so long as the preparatory regime lasted, based on theology and war.