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HENRY W. SAGE
1891
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Cornell University
Library
KUNO FISCHER.
JOHN OXENPOED.
*
Veritas Temporifl filia."
Nov. Oeg. I. M.
LOISTDOTN":
CORNELL .
NIVEHStTY!]
TRANSLATOR'S PREFACE.
idealism.
appendices.
J. O.
\ 4
AUTHOR'S PREFACE.
* " Giiltig," literally " valid ;" but the word would hardly be
forcible enough in this place. — J. 0.
xii author's preface.
KuNO Fischer.
CHAPTER I.
PAGE
Bacon of Vernlam as a Moral and Scientific Character . 1
CHAP. n.
......
.
turae) 56
CHAP. ni.
CHAP. IV.
PAGE
True Induction as the Method of Experience • ^^
I. The Comparison of several Instances . .97
11 The Import of Negative Instances. — Critical
Experience . . . . .101
III. Induction and Deduction in the Baconian
Science '.
- • .112
CHAP. V.
CHAP. VI.
CONTENTS. XXI
CHAP. VIL
PAGE
CHAP, vm.
The Baconian Philosophy as the " Instauratio Magna of
Science. — Organon and Encyclopaedia . 214
CHAP. IX.
XXll CONTENTS.
CHAP. X.
PAGE
CHAP. XL
.
341
347
357
in. The German "Enlightenment". . . 364
CHAP. XIL
CONTENTS. XXIU
CHAP. xrn.
PAOB
The Progress of the Baconian Philosophy
Empiria and Empirism
Empirism . . .
.... .
.
.
. .411
. 406
408
.....
. . .
APPENDICES.
Appendix A. (Referred to at p. 87) . , . 503
Appendix B. (Referred to at p, 125) . . . 505
FRAN CIS BACON
OF VERULAM.
CHAPTER I.
•f
Compare Not. Org. i 129. ; also vide Chap. UL of this
work.
" Es bildet ein Talent sich in der Stille,
J
Sich ein Character in dem Strom der Welt."
B 2
4 PKAKCIS BACON OF VEEULAM.
B 3
;
ELASTICITT OF CHAEACTEE. 13
extremest aberrations.
It is perfectly evident to us that such an intellec-
The German word is " object," but this is one of the cases
*
HOSTILITY TO SCHOLASTICISM. 33
D
;
* The first outline of this work bears the title, " The Two
Books of ]?i-aucis Bacon of the Proficience and Advancement of
Learning, Divine and Human," and was published in 1605.
The Latin translation, in which the work was considerably
enlarged, appeared in nine books, under the title given in the
text, in the year 1623. — Author's note.
PROGRESS IN LIFE AND SCIENCE. 35
D 2
36 TEANCIS BACON Or VERULAM.
I. 3
;
38
CHAP. II.
But if, on the other hand. Bacon had set out from
experience as a first principle, innumerable roads
might have led him from this point to innumerable
ends. Why, then, did he choose this one parti-
cular road, and this one particular end
? Here
what has just now appeared a necessary thought
becomes a mere arbitrary caprice and it is as a ;
scarcely agrees with the term. For the old age and
increasing years of the world should in truth be
regarded as antiquity, and these are to be attri-
Apli. 84.
• " Quin et turpe liominibus foret, si globi materialis tractus,
terrarum videlicet, marium, astrorum, nostris temporibus im-
mensum aperti et illustrati sint ;
globi autem intellectualis fines
inter veterum inventa et angustias cohibeantur." Ibid.
—;
E 3
—
alike exist."*
(INTERPEETATIO NATTIIliE.)
he treats them as
essentially to each other, that
synonymous, and connects them with an " or
{sive). His " Novum Organum " treats " De
Interpretatione Naturae sive de Regno Hominis."
Our power consists in knowledge : in this
truly philosophical proposition Bacon and Spinoza
are agreed. According to Bacon, knowledge
makes us inventive, and therefore powerful)
According to Spinoza, knowledge makes us free
by destroying the dominion of the passions,
and the power of external things over ourselves.
Here appears the difference of the directions
taken by the two minds. With Spinoza, our
power consists in free thought, which remains
calmly contemplating the world, and is satisfied
'
62
CHAP. Til.
I. The Idols.
THE "IDOLS." 69
these deficiencies.
The human understanding must henceforward
become the perfectly pure and willing organ of
experience. It must first get rid of all those
notions, which it has deduced from its own
* " Rationem humanam qua ntimur ad naturam, Anticipa-
tiones Naturae (quia res temeraria est et prsematura), at illam
rationem quse debitis modis elicitur a rebus, Interpretationem
Naturae, docendi gratia vocare consuevimus." Nov. Org. L 26.
Compare also to 33. inclusive.
V 3
70 FKANCIS BACON OF VEEULAM.
ENUMERATION OF IDOLS. 71
F 4
—
which we hare ranged the three other Idols, wo have followed not
our own choice, but the Baconian prescription. Bacon him-
self calls the negative part of his lo^ic (that is to say, the refu-
tation of the Idols) " triplex,"and designates the three parts :
G
82 FEANCIS BACON OF VEUULAM.
own thoughts ;
perhaps this very affinity in Bacon
especially revolted him. With him the will was
a consequence of knowledge, and could never,
therefore, be a ground of error. Now of Bacon
he says :
" Whatever further causes he may as-
sign to error are easily reducible to the one cause
of Descartes, namely, that the human will is free
f Vide Appendix A.
o 4
:
ordinate objects."*
CHAP. IV.
* " Recte ponitnr : yere scire esse per causas scire."— iVoK.
Org. Lib. IL Aph. 2.
H
—
" " Date autem natursE Formara, sive differentiam veram, sive
SEPARATION OF CONTINGENCIES. 99
H 2
100 FRANCIS BACON OF TEEULAM.
CKITIOAI, EXPERIENCE.
* "
Primo enim paranda est Historia Natnralis et Experi-
bona quod fundamentum rei est 5 neque
mentalis, sufficiens et ;
H 3
—
depicti qui post vota nuncupata perierint ? Eadem ratio est fere
omnis superstitionis, ut in astrologicis, in somniis, ominibus,
nemesibus, et hujusmodi ; in quibus homines delectati hujus-
modi vanitatibus advertunt eventus ubi implentur, ast ubi fal-
lunt (licet multo frequentius) tamen negligunt et prtetereunt.
At longe subtilius serpit hoc malum in philosophiis et scientiis ;
futed Descartes.
Mere experience will not guard us against idols,
much less the unassisted understanding. Critical
experience can alone defend science against illusion.
For mere experience does not observe negative
instances, but collects cases, and from them hastily
I 2
116 FRANCIS BACON OF VEEULAM.
CHAP. V.
covered.
• Vide p. 104.
I 4
120 FRANCIS BACON OF VEEULAM.
Magna," of which the whole " Novum Organum " was to have
formed the second part.
122 FEANCIS BACON OF VEEULAM.
m. Natural Analogies.
Vide Appendix B.
;
lare consueviraus."
128 FRANCIS BACON OF VEKULAM.
K
130 PEANCIS BACON OF VEElJLAM.
nunc in usu est. Magna enim hucusque atque adeo cnriosa fuit
hominum industria in notanda reram yarietate atque expli-
candis accuratis animalium, herbarum, et fossilium difFereutiis
quarum plerseque njagis sunt lusns naturae quam serise alicujns
f
" Non mnitmn ad rem faciunt memorare aut nosse florum,
iris aut tulipse, aut etiam concharum aut canum aut accipitrum
eximias varietates. Haec enim hujusmodi nil aliud sunt quam
naturae lusus quidem et lasciyia prope ad naturam indivi-
; et
duorum accedunt. Itaque habent cognitionem in rebus ipsis
exquisitam; informationem Tero ad scientias tenuem et fere
superyacuam. Atque haec sunt tamen ilia in quibus naturalis
E 2
—
n. 27.
;
CHAP. VI.
L
146 FEANCIS BACON OF VEKXJLAM.
' The consideration of the " Idola Theatri " occupies Apho-
, risms 61 — 68 of JVov. Org. lib. I.
Li
;
scientific experience.
incarnate.
To the Aristotelian " Organon," Bacon, in his
own " Organum," offers a double opposition. He
combats the Aristotelian logic with experience,
and the Aristotelian experience (which he con-
siders the same as the common) with methodical
experience. To syllogism he opposes induction
to Aristotelian Induction true induction. His
tactics in both cases are the same. He would
prove that both syllogism and Aristotelian expe-
—
Syllogism:
Experience.
M
—
M 2
164 FEANCIS BACON OF VEKULAM.
H 4
168 FRANCIS BACON OF VEKDLAM.
BEMOCEITTJS. 175
* This is the reason why Bacon did not identify his philo-
sopliy with that of the Atomists. He desired physical, not
metaphysical atoms. Physical atoms are corpuscles or particles,
i. e. the ultimate and smallest parts of body that we can perceive
and exhibit. The atoms, in the metaphysical or strict sense of
the word, are mere thoughts, or entia ralionis (Gedanlcendinge),
thatno investigator of nature has ever yet discovered. This
was clearly perceived by Bacon, who therefore says that his
method will not lead to a theory of atoms, that presupposes a
vacuum, and an immutable matter (both of which are false), but
to real particles, such as are discovered to be. [" Ncque prop-
ad Atomum, qui prsesupponit vacuum et
terea res deducetur
matcriam uon fluxam (quorum utrumque falsum est), sed ad
particulas veras, quales inveniuntur." JVov, Org. II. 8.] —
Author's Note.
DISAGEEEMENT WITH THE ATOMISTS. 177
CHAP. VII.
''
* In the original there is an antithesis between " nmbilden
and " abbilden," which vanishes in translation. —
J O.
— ;;
cnm nee argumenta tam perspicua nee vera exempla tam apta
esse possint." De Aug. IL 13.
* " Weniger Abbilder als Sinnbilder." — J. O.
—
O
194 FEANCIS BACON OF VERULAM.
" Dr. Fischer supposes the sign of equality substituted for the
o 2
;
pastime.
There are, of course, here and there, a few
FABLE OF NARCISSUS. 197
* Although the word " Auf klarung " reeilly means the same as
the English "enlightenment," it is used by all German authors in
a manner that appears harsh in translation. It generally signifies
a triumph of the intellect over prejudice and superstition, and is
sometimes almost identical with the English "free-thinking."
The 18th century (before the French revolution) is especially the
age of " Auf klarung," and hence, when used by certain critics,
the word conveys censure rather than praise. Here it signifies
the series of " enlightened " persons. — J. 0.
202 rRANCIS BACON OF VERULAM.
vii. a.
p 3
"
CHAP. VIII.
» And more briefly set forth in the English treatise, " On the
Advancement of Learning." J. 0. —
p 4
—
«4
232 FRANCIS BACON OF TEEULAM.
CHAP. IX.
History
bodies.
B
242 FRANCIS BACON OF VEKULAM.
B 2
244 FEANCIS BACON OF VEEULAM.
B 3
—
Science.
I. Fundamental Philosophy.
PHILOSOPHIA PRIMA.
;
is faith's " by which Bacon once for all gets rid
Physics
ut sit vel circa Ccelestia, vel circa Meteora, yel circa globiun
terrae et maris." De Augm. HI. 4. — J. 0.
S
258 FRANCIS BACON OF VEEULAM.
Metaphysics
B 4
264 FEANCIS BACON OF TERULAM.
MATHEMATICS. 265
3. MATHEMATICS,
IV. Antheopologt,
1. PHYSIOLOGY,
2. PSYCHOLOGY
T
274 FRANCIS BACON OF VEEULAM.
of psychology.*
T 2
276 TKANCIS BACON OF VEEULAM.
3. LOGIC,
4. ETHICS
CHARACTER. 285
duction.
5. POLITICS
u
;
CHAP. X,
u 3
294 FRANCIS BACON OF VERULAM.
X
306 FKANCIS BACON OF VERULAM.
Mag.
DISLIKE OF CONTROVERSY. 307
with us."
Let us suppose, further, that Bacon, by em-
ploying the repugnant means of religious con-
troversy, had obtained the repugnant end, and
established a new religious sect, what would have
been the consequence ? A new and zealous sec-
he, '
I had rather a great deal men should say
there was no such man at all as Plutarch, than
empty show —
a mere mask deliberate hypo- —
crisy. Lasalle, who calls himself " Bacon's valet,"
speaks unblushingly, like a valet, of this partie
honteuse of his master. On the other hand, what-
ever has the appearance of infidelity in Bacon is
propositions as these : —
" The general impression
CHAP. XI.
A A 2
356 FRANCIS BACON OF TERULAM.
* " Nioht bios den Glauben in der Religion, sondern auch den
Glauben an die Religion."
"
* Dr. Fischer also says it was the "Ding an sich ;" but the
beings.
We adhere to our assertion that the relation of
philosophy to religion is the same with its relation
to history. If philosophy excludes religion, it is
;
B B
370 FKANCIS BACON OF VEEtlLAM.
losophical history ;
perhaps he has not so much
explained nature itself, as the religion of nature.
While the Anglo-Gallic "enlightenment" was
only naturalistic from its very foundation, and
therefore remained uncongenial to the historical
process of human culture, the German "enlighten-
ment" was, in its very purpose, humanistic. It
attained its end in Kant. But the Kantian epoch
KANT. 371
B B 2
;
CHAP. XII.
all history.
constitutes a self-contradiction.
B B 3
374 FRANCIS BACON OP VEEULAM.
PSEUDO-BACONISM. 403
D D 3
;;
CHAP. XIII.
EMPBRISM.
position '^
universals'' and generic ideas must be
rejected, or, at any rate, merely regarded as
names and symbols, which contribute nothing to
412 FRANCIS BACON OF VEKULAM.
scepticism.
Compare •'
De Augm." VI. 2,
416 FKANCIS BACON OF VEKULAM.
E E 2
;
E E 3
422 PEANCIS BACON OF VEKULAM.
—
them namely, the distinctions be-
that belongs to
tween good and evil, religion and superstition —
are as absolute as the state itself. That distinc-
tion between legality and morality, upon which
Kant rested the whole weight of his ethics, does
not exist from the point of view taken by
Hobbes, who recognises only one standard for the
—
worth of actions, namely, the public law. " The
public law is the citizen's only conscience." There
is -with Hobbes no " tribunal," either within or
without the state, stronger than the state itself;
the state is absolute.
THE NATURAL CONTRACT. 425
F F
434 FRANCIS BACON OF VERULAM.
* The words of Hobbes are, " For there is but one name to
signify onr conception of His nature, and that is, I am." —
Leviathan, II. 31.— J. O.
Spinoza's politics, and its relation to
f On the subject of
Hobbes, compare my "Geschichte der neuem Philosophie,"
Yol. i. Author's Note.
p r 2
;
* /. e., immediately. — J. O.
;
O G 2
452 FRANCIS BACON OF VEEULAM.
p. 431.
THE FRENCH ENCTCLOPiEDISTS. 453
o o 3
454 FEANCIS BACON OF VERULAM.
, 1. THINGS AS PEKCBPTIONS.
* Third dialogue.
460 PKANCIS BACON OF VERULAM.
2. PERCEPMONS AS THrNGS.
but as some of the persons called " Deists " in the course of the
work were so in every sense of the word, I have deemed it ex-
pedient to avoid a distinction which Dr. Fischer has not drawn.
—J. O.
HH
466 FRANCIS BACON OF VEEULAM.
H H 4
472 FRANCIS BACON OF TERtlLAM.
* Death of Wallenstein, i. 4.
;
I I
482 FRANCIS BACON OF VERULAM.
• Enquiry, xii. 2.
EK 3
APPENDICES.
A.
(Referred to at p. &7).
APPENDIX B. 505
B.
(Referred to at p. 125).
THE END.
L6ND0N
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