This article argues that Comte's attempt to create a religious humanism failed because we revere individuals and not the species. This is because individuals are the ones who change the way we view the world - greatness is an attribute of individuals.
There is no fixed, unalterable background map of the "familiar facts" that must survive all such shifts, and certainly no fixed schedule dividing real entities from fishy, imaginary ones. Entities like Fate and Progress and the Logic of History and the Hidden Hand of the Market come and go.
Unfortunately for the science of consciousness, Comte's materialism has yet to go:
The search for a "scientific explanation of consciousness" which goes on at the yearly conference at the Center for Consciousness Studies in Tuscon, Arizona still centres not on trying to be scientific in the sense of using suitable methods, but on making consciousness respectable by somehow bringing it within the range of physics and chemistry, mainly at present through neurobiology.
A real robust humanism would have to take the religious tendencies of people into account. Science isn't up to the task of myth-making:
It just works through old-fashioned personification. If there is no purpose and everything is impersonal, how can DNA be actively ruling our destinies? How can it feel "pitiless indifference" and make us "dance to its music"? The Cartesian drama of inert matter and active spirit is suddenly reversed here to show humans (and animals) as helpless objects – passive "lumbering robots" – stage-managed by plotting genes (and memes) that are sometimes helped by other entities such as market forces. The myth-building capacities that surround every new world-view are surely as busy here as they are in established religions. These visions perhaps offer the worst of both worlds – an ontology that is as bankrupt morally as it is scientifically. The imagery of science is used, not, as Huxley hoped, to ground a deep reverence for the natural world but to justify human alienation from it.
