-formed out of Saint-Simonianism

-Comte, follower Saint-Simon, develops his modernizing ideology

-gets broadly divided into Left- and Right-Positivist factions shortly before his death

-led by Charles Halévy, a professor of philosophy at the new University of Cologne

-this is Karl Marx, who here is a French citizen and, without his father being forced to convert, is an atheist Jew

-Halévy was an associate of Saint-Simon and Comte, took umbrage at Comte's elitism and brought in contact with Moïse Hess who has quite similar views

-believes that all religion should be replaced by a veneration of science that serves the role of disseminating it as an ideology to everyone

-and "modernity" in the form of an ultra-democratic government which governs over an enlightened technocracy

-with the intention of spreading the technocratic knowledge across the nation

-along with pushes for modernization over the whole nation

-is a substrate in leftist thought, but bureaucratism viewed as enemy of left

-develops under those who stick with Comte following youthful split

-believes in a Religion of Humanity

-advocates a hierarchy, with state led by masters of science of legislation

-deeply formative

-ultimately views its progenitor as Babeuf

-owes much to Bronterre O'Brien, who advocates the transfer of land, non-personal property from its owners into the hands of "the people", who take up the arms of the state

-and establishment of planning system to organize distribution, production, and exchange of goods

-democratically-held, with competition within it

-and use of labour notes for exchange

-with commodities exchange held by group of skilled workers

-and regionalization of affairs

-over late nineteenth century, bureaucratized radicalism results in growing dissatisfaction with concept of planning

-and more emphasis on democratically-elected workplaces at expense of planning, with workplaces to interfere with one another