The Advancement of Learning - Francis Bacon (best business books of all time TXT) 📗

Neptune in tempest." "Yea, but," saith Diagoras, "where are they painted that are drowned?" Let us behold it in another instance, namely, that the spirit of man, being of an equal and uniform substance, doth usually suppose and feign in nature a greater equality and uniformity than is in truth. Hence it cometh that the mathematicians cannot satisfy themselves except they reduce the motions of the celestial bodies to perfect circles, rejecting spiral lines, and labouring to be discharged of eccentrics. Hence it cometh that whereas there are many things in Nature as it were monodica, sui juris, yet the cogitations of man do feign unto them relatives, parallels, and conjugates, whereas no such thing is; as they have feigned an element of fire to keep square with earth, water, and air, and the like. Nay, it is not credible, till it be opened, what a number of fictions and fantasies the similitude of human actions and arts, together with the making of man communis mensura, have brought into natural philosophy; not much better than the heresy of the Anthropomorphites, bred in the cells of gross and solitary monks, and the opinion of Epicurus, answerable to the same in heathenism, who supposed the gods to be of human shape. And, therefore, Velleius the Epicurean needed not to have asked why God should have adorned the heavens with stars, as if He had been an aedilis, one that should have set forth some magnificent shows or plays. For if that great Work-master had been of a human disposition, He would have cast the stars into some pleasant and beautiful works and orders like the frets in the roofs of houses; whereas one can scarce find a posture in square, or triangle, or straight line, amongst such an infinite number, so differing a harmony there is between the spirit of man and the spirit of Nature.

(10) Let us consider again the false appearances imposed upon us by every man's own individual nature and custom in that feigned supposition that Plato maketh of the cave; for certainly if a child were continued in a grot or cave under the earth until maturity of age, and came suddenly abroad, he would have strange and absurd imaginations. So, in like manner, although our persons live in the view of heaven, yet our spirits are included in the caves of our own complexions and customs, which minister unto us infinite errors and vain opinions if they be not recalled to examination. But hereof we have given many examples in one of the errors, or peccant humours, which we ran briefly over in our first book.

(11) And lastly, let us consider the false appearances that are imposed upon us by words, which are framed and applied according to the conceit and capacities of the vulgar sort; and although we think we govern our words, and prescribe it well loquendum ut vulgus sentiendum ut sapientes, yet certain it is that words, as a Tartar's bow, do shoot back upon the understanding of the wisest, and mightily entangle and pervert the judgment. So as it is almost necessary in all controversies and disputations to imitate the wisdom of the mathematicians, in setting down in the very beginning the definitions of our words and terms, that others may know how we accept and understand them, and whether they concur with us or no. For it cometh to pass, for want of this, that we are sure to end there where we ought to have begun, which is, in questions and differences about words. To conclude, therefore, it must be confessed that it is not possible to divorce ourselves from these fallacies and false appearances because they are inseparable from our nature and condition of life; so yet, nevertheless, the caution of them (for all elenches, as was said, are but cautions) doth extremely import the true conduct of human judgment. The particular elenches or cautions against these three false appearances I find altogether deficient.

(12) There remaineth one part of judgment of great excellency which to mine understanding is so slightly touched, as I may report that also deficient; which is the application of the differing kinds of proofs to the differing kinds of subjects. For there being but four kinds of demonstrations, that is, by the immediate consent of the mind or sense, by induction, by syllogism, and by congruity, which is that which Aristotle calleth demonstration in orb or circle, and not a notioribus, every of these hath certain subjects in the matter of sciences, in which respectively they have chiefest use; and certain others, from which respectively they ought to be excluded; and the rigour and curiosity in requiring the more severe proofs in some things, and chiefly the facility in contenting ourselves with the more remiss proofs in others, hath been amongst the greatest causes of detriment and hindrance to knowledge. The distributions and assignations of demonstrations according to the analogy of sciences I note as deficient.

XV. (1) The custody or retaining of knowledge is either in writing or memory; whereof writing hath two parts, the nature of the character and the order of the entry. For the art of characters, or other visible notes of words or things, it hath nearest conjugation with grammar, and, therefore, I refer it to the due place; for the disposition and collocation of that knowledge which we preserve in writing, it consisteth in a good digest of common-places, wherein I am not ignorant of the prejudice imputed to the use of common-place books, as causing a retardation of reading, and some sloth or relaxation of memory. But because it is but a counterfeit thing in knowledges to be forward and pregnant, except a man be deep and full, I hold the entry of common-places to be a matter of great use and essence in studying, as that which assureth copy of invention, and contracteth judgment to a strength. But this is true, that of the methods of common-places that I have seen, there is none of any sufficient worth, all of them carrying merely the face of a school and not of a world; and referring to vulgar matters and pedantical divisions, without all life or respect to action.

(2) For the other principal part of the custody of knowledge, which is memory, I find that faculty in my judgment weakly inquired of. An art there is extant of it; but it seemeth to me that there are better precepts than that art, and better practices of that art than those received. It is certain the art (as it is) may be raised to points of ostentation prodigious; but in use (as is now managed) it is barren, not burdensome, nor dangerous to natural memory, as is imagined, but barren, that is, not dexterous to be applied to the serious use of business and occasions. And, therefore, I make no more estimation of repeating a great number of names or words upon once hearing, or the pouring forth of a number of verses or rhymes extempore, or the making of a satirical simile of everything, or the turning of everything to a jest, or the falsifying or contradicting of everything by cavil, or the like (whereof in the faculties of the mind there is great copy, and such as by device and practice may be exalted to an extreme degree of wonder), than I do of the tricks of tumblers, funambuloes, baladines; the one being the same in the mind that the other is in the body, matters of strangeness without worthiness.

(3) This art of memory is but built upon two intentions; the one prenotion, the other emblem. Prenotion dischargeth the indefinite seeking of that we would remember, and directeth us to seek in a narrow compass, that is, somewhat that hath congruity with our place of memory. Emblem reduceth conceits intellectual to images sensible, which strike the memory more; out of which axioms may be drawn much better practice than that in use; and besides which axioms, there are divers more touching help of memory not inferior to them. But I did in the beginning distinguish, not to report those things deficient, which are but only ill managed.

XVI. (1) There remaineth the fourth kind of rational knowledge, which is transitive, concerning the expressing or transferring our knowledge to others, which I will term by the general name of tradition or delivery. Tradition hath three parts: the first concerning the organ of tradition; the second concerning the method of tradition; and the third concerning the illustration of tradition.

(2) For the organ of tradition, it is either speech or writing; for Aristotle saith well, "Words are the images of cogitations, and letters are the images of words." But yet it is not of necessity that cogitations be expressed by the medium of words. For whatsoever is capable of sufficient differences, and those perceptible by the sense, is in nature competent to express cogitations. And, therefore, we see in the commerce of barbarous people that understand not one another's language, and in the practice of divers that are dumb and deaf, that men's minds are expressed in gestures, though not exactly, yet to serve the turn. And we understand further, that it is the use of China and the kingdoms of the High Levant to write in characters real, which express neither letters nor words in gross, but things or notions; insomuch as countries and provinces which understand not one another's language can nevertheless read one another's writings, because the characters are accepted more generally than the languages do extend; and, therefore, they have a vast multitude of characters, as many, I suppose, as radical words.

(3) These notes of cogitations are of two sorts: the one when the note hath some similitude or congruity with the notion; the other ad placitum, having force only by contract or acceptation. Of the former sort are hieroglyphics and gestures. For as to hieroglyphics (things of ancient use and embraced chiefly by the Egyptians, one of the most ancient nations), they are but as continued impresses and emblems. And as for gestures, they are as transitory hieroglyphics, and are to hieroglyphics as words spoken are to words written, in that they abide not; but they have evermore, as well as the other, an affinity with the things signified. As Periander, being consulted with how to preserve a tyranny newly usurped, bid the messenger attend and report what he saw him do; and went into his garden and topped all the highest flowers, signifying that it consisted in the cutting off and keeping low of the nobility and grandees. Ad placitum, are the characters real before mentioned, and words: although some have been willing by curious inquiry, or rather by apt feigning, to have derived imposition of names from reason and intendment; a speculation elegant, and, by reason it searcheth into antiquity, reverent, but sparingly mixed with truth, and of small fruit. This portion of knowledge touching the notes of things and cogitations in general, I find not inquired, but deficient. And although it may seem of no great use, considering that words and writings by letters do far excel all the other ways; yet because this part concerneth, as it were, the mint of knowledge (for words are the tokens current and accepted for conceits, as moneys are for values, and that it is fit men be not ignorant that moneys may be of another kind than gold and silver), I thought good to propound it to better inquiry.

(4) Concerning speech and words, the consideration of them hath produced the science of grammar. For man still striveth to reintegrate himself in