Novum Organum. Bacon Francis
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Название: Novum Organum

Автор: Bacon Francis

Издательство: Public Domain

Жанр: Зарубежная классика

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СКАЧАТЬ who was shown in a temple the votive tablets suspended by such as had escaped the peril of shipwreck, and was pressed as to whether he would then recognize the power of the gods, by an inquiry, But where are the portraits of those who have perished in spite of their vows? All superstition is much the same, whether it be that of astrology, dreams, omens, retributive judgment, or the like, in all of which the deluded believers observe events which are fulfilled, but neglect and pass over their failure, though it be much more common. But this evil insinuates itself still more craftily in philosophy and the sciences, in which a settled maxim vitiates and governs every other circumstance, though the latter be much more worthy of confidence. Besides, even in the absence of that eagerness and want of thought (which we have mentioned), it is the peculiar and perpetual error of the human understanding to be more moved and excited by affirmatives than negatives, whereas it ought duly and regularly to be impartial; nay, in establishing any true axiom the negative instance is the most powerful.

      XLVII. The human understanding is most excited by that which strikes and enters the mind at once and suddenly, and by which the imagination is immediately filled and inflated. It then begins almost imperceptibly to conceive and suppose that everything is similar to the few objects which have taken possession of the mind, while it is very slow and unfit for the transition to the remote and heterogeneous instances by which axioms are tried as by fire, unless the office be imposed upon it by severe regulations and a powerful authority.

      XLVIII. The human understanding is active and cannot halt or rest, but even, though without effect, still presses forward. Thus we cannot conceive of any end or external boundary of the world, and it seems necessarily to occur to us that there must be something beyond. Nor can we imagine how eternity has flowed on down to the present day, since the usually received distinction of an infinity, a parte ante and a parte post,16 cannot hold good; for it would thence follow that one infinity is greater than another, and also that infinity is wasting away and tending to an end. There is the same difficulty in considering the infinite divisibility of lines, arising from the weakness of our minds, which weakness interferes to still greater disadvantage with the discovery of causes; for although the greatest generalities in nature must be positive, just as they are found, and in fact not causable, yet the human understanding, incapable of resting, seeks for something more intelligible. Thus, however, while aiming at further progress, it falls back to what is actually less advanced, namely, final causes; for they are clearly more allied to man’s own nature, than the system of the universe, and from this source they have wonderfully corrupted philosophy. But he would be an unskilful and shallow philosopher who should seek for causes in the greatest generalities, and not be anxious to discover them in subordinate objects.

      XLIX. The human understanding resembles not a dry light, but admits a tincture of the will17 and passions, which generate their own system accordingly; for man always believes more readily that which he prefers. He, therefore, rejects difficulties for want of patience in investigation; sobriety, because it limits his hope; the depths of nature, from superstition; the light of experiment, from arrogance and pride, lest his mind should appear to be occupied with common and varying objects; paradoxes, from a fear of the opinion of the vulgar; in short, his feelings imbue and corrupt his understanding in innumerable and sometimes imperceptible ways.

      L. But by far the greatest impediment and aberration of the human understanding proceeds from the dulness, incompetence, and errors of the senses; since whatever strikes the senses preponderates over everything, however superior, which does not immediately strike them. Hence contemplation mostly ceases with sight, and a very scanty, or perhaps no regard is paid to invisible objects. The entire operation, therefore, of spirits inclosed in tangible bodies18 is concealed, and escapes us. All that more delicate change of formation in the parts of coarser substances (vulgarly called alteration, but in fact a change of position in the smallest particles) is equally unknown; and yet, unless the two matters we have mentioned be explored and brought to light, no great effect can be produced in nature. Again, the very nature of common air, and all bodies of less density (of which there are many) is almost unknown; for the senses are weak and erring, nor can instruments be of great use in extending their sphere or acuteness – all the better interpretations of nature are worked out by instances, and fit and apt experiments, where the senses only judge of the experiment, the experiment of nature and the thing itself.

      LI. The human understanding is, by its own nature, prone to abstraction, and supposes that which is fluctuating to be fixed. But it is better to dissect than abstract nature: such was the method employed by the school of Democritus,19 which made greater progress in penetrating nature than the rest. It is best to consider matter, its conformation, and the changes of that conformation, its own action,20 and the law of this action or motion; for forms are a mere fiction of the human mind, unless you will call the laws of action by that name.21

      LII. Such are the idols of the tribe, which arise either from the uniformity of the constitution of man’s spirit, or its prejudices, or its limited faculties or restless agitation, or from the interference of the passions, or the incompetence of the senses, or the mode of their impressions.

      LIII. The idols of the den derive their origin from the peculiar nature of each individual’s mind and body, and also from education, habit, and accident; and although they be various and manifold, yet we will treat of some that require the greatest caution, and exert the greatest power in polluting the understanding.

      LIV. Some men become attached to particular sciences and contemplations, either from supposing themselves the authors and inventors of them, or from having bestowed the greatest pains upon such subjects, and thus become most habituated to them.22 If men of this description apply themselves to philosophy and contemplations of a universal nature, they wrest and corrupt them by their preconceived fancies, of which Aristotle affords us a single instance, who made his natural philosophy completely subservient to his logic, and thus rendered it little more than useless and disputatious. The chemists, again, have formed a fanciful philosophy with the most confined views, from a few experiments of the furnace. Gilbert,23 too, having employed himself most assiduously in the consideration of the magnet, immediately established a system of philosophy to coincide with his favorite pursuit.

      LV. The greatest and, perhaps, radical distinction between different men’s dispositions for philosophy and the sciences is this, that some are more vigorous and active in observing the differences of things, others in observing their resemblances; for a steady and acute disposition can fix its thoughts, and dwell upon and adhere to a point, through all the refinements of differences, but those that are sublime and discursive recognize and compare even the most delicate and general resemblances; each of them readily falls into excess, by catching either at nice distinctions or shadows of resemblance.

      LVI. Some dispositions evince an unbounded admiration of antiquity, others eagerly embrace novelty, and but few can preserve the just medium, so as neither to tear up what the ancients have correctly laid down, nor to despise the just innovations of the moderns. But this is very prejudicial to the sciences and philosophy, and instead of a correct judgment we have but the factions of the ancients and moderns. Truth is not to be sought in the good fortune of any particular conjuncture of time, which is uncertain, but in the light of nature and experience, which is eternal. Such factions, therefore, are to be abjured, and the understanding must not allow them to hurry it on to assent.

      LVII. The contemplation of nature and of bodies in their individual form distracts and weakens the understanding; but the contemplation of nature and of bodies in their general composition and formation stupefies and relaxes it. We have a good instance of this in the school of Leucippus and Democritus compared with others, for they applied themselves so much to particulars as almost to neglect the general structure of things, while the others СКАЧАТЬ



<p>16</p>

A scholastic term, to signify the two eternities of past and future duration, that stretch out on both sides of the narrow isthmus (time) occupied by man. It must be remembered that Bacon lived before the doctrine of limits gave rise to the higher calculus, and therefore could have no conception of different denominations of infinities: on the other hand he would have thought the man insane who should have talked to him about lines infinitely great, inclosing angles infinitely little; that a right line, which is a right line so long as it is finite, by changing infinitely little its direction, becomes an infinite curve, and that a curve may become infinitely less than another curve; that there are infinite squares and infinite cubes, and infinites of infinites, all greater than one another, and the last but one of which is nothing in comparison with the last. Yet half a century sufficed from Bacon’s time, to make this nomenclature, which would have appeared to him the excess of frenzy, not only reasonable but necessary, to grasp the higher demonstrations of physical science. —Ed.

<p>17</p>

Spinoza, in his letter to Oldenberg (Op. Posth. p. 398), considers this aphorism based on a wrong conception of the origin of error, and, believing it to be fundamental, was led to reject Bacon’s method altogether. Spinoza refused to acknowledge in man any such thing as a will, and resolved all his volitions into particular acts, which he considered to be as fatally determined by a chain of physical causes as any effects in nature. —Ed.

<p>18</p>

Operatio spirituum in corporibus tangibilibus. Bacon distinguished with the schools the gross and tangible parts of bodies, from such as were volatile and intangible. These, in conformity with the scholastic language, he terms spirits, and frequently returns to their operations in the 2d book. —Ed.

<p>19</p>

Democritus, of Abdera, a disciple of Leucippus, born B.C. 470, died 360; all his works are destroyed. He is said to be the author of the doctrine of atoms: he denied the immortality of the soul, and first taught that the milky way was occasioned by a confused light from a multitude of stars. He may be considered as the parent of experimental philosophy, in the prosecution of which he was so ardent as to declare that he would prefer the discovery of one of the causes of natural phenomena, to the possession of the diadem of Persia. Democritus imposed on the blind credulity of his contemporaries, and, like Roger Bacon, astonished them by his inventions. —Ed.

<p>20</p>

The Latin is actus purus, another scholastic expression to denote the action of the substance, which composes the essence of the body apart from its accidental qualities. For an exposition of the various kinds of motions he contemplates, the reader may refer to the 48th aphorism of the 2d book. —Ed.

<p>21</p>

The scholastics after Aristotle distinguished in a subject three modes of beings: viz., the power or faculty, the act, and the habitude, or in other words that which is able to exist, what exists actually, and what continues to exist. Bacon means that is necessary to fix our attention not on that which can or ought to be, but on that which actually is; not on the right, but on the fact. —Ed.

<p>22</p>

The inference to be drawn from this is to suspect that kind of evidence which is most consonant to our inclinations, and not to admit any notion as real except we can base it firmly upon that kind of demonstration which is peculiar to the subject, not to our impression. Sometimes the mode of proof may be consonant to our inclinations, and to the subject at the same time, as in the case of Pythagoras, when he applied his beloved numbers to the solution of astronomical phenomena; or in that of Descartes, when he reasoned geometrically concerning the nature of the soul. Such examples cannot be censured with justice, inasmuch as the methods pursued were adapted to the end of the inquiry. The remark in the text can only apply to those philosophers who attempt to build up a moral or theological system by the instruments of induction alone, or who rush, with the geometrical axiom, and the à priori syllogism, to the investigation of nature. The means in such cases are totally inadequate to the object in view. —Ed.

<p>23</p>

Gilbert lived toward the close of the sixteenth century, and was court physician to both Elizabeth and James. In his work alluded to in the text he continually asserts the advantages of the experimental over the à priori method in physical inquiry, and succeeded when his censor failed in giving a practical example of the utility of his precepts. His “De Magnete” contains all the fundamental parts of the science, and these so perfectly treated, that we have nothing to add to them at the present day.

Gilbert adopted the Copernican system, and even spoke of the contrary theory as utterly absurd, grounding his argument on the vast velocities which such a supposition requires us to ascribe to the heavenly bodies. —Ed.