Legal positivism is a conceptual theory emphasizing the conventional nature of law.
As he himself grew older, Comte's efforts to create a culture based on science became intense and eccentric, his worship of humanity increasingly mystical and arcane, his positivism more and more like a religion without God.
In other words, when sociology competes as its own form of positivism against religion, it reveals itself as a kind of ‘faith.’
It relies on a rudimentary and thus unstated metaphysics, in much the same way as empiricism and positivism .
The book opens with a discussion of positivism and empiricism, positions which regrettably are still dominant within social and natural science.
I see them as often playing a symbolic role in theology's emergence from the ‘founding trauma’ of positivism .
Comte conceived the mission of positivism as the establishment of a Religion of Humanity that would anneal the social divisions tearing the world of the Industrial Revolution apart.
Some see Galileo as a precursor of the philosophical empiricism of John Locke; others, of the positivism of Auguste Comte.
Legal positivism does not deny that moral and political criticism of legal systems are important, but insists that a descriptive or conceptual approach to law is valuable, both on its own terms and as a necessary prelude to criticism.
Whereas positivism asks what are the facts, constructivism asks what are the assumptions; whereas positivism asks what are the answers, constructivism asks what are the questions.