Unit 11: Changing World Views / Scientific Revolution
Bacon on the New Science
From Francis Bacon. Novum Organum. As reproduced in The Works of Francis Bacon, ed. Spedding, Ellis, and Heath, vol. I (Boston: Houghton Mifflin, 18--), 25-26, 33-36.
It seems to me that men do not rightly understand either their store or their strength, but overrate the one and underestimate the other. Hence it follows, that either from an extravagant estimate of the value of the arts which they possess, they seek no further; or else from too mean an estimate of their own powers, they spend their strength in small matters and never put it fairly to the trial in those which go to the main. These are as the pillars of fate set in the path of knowledge; for men have neither desire nor hope to encourage them to penetrate further. And since opinion of store is one of the chief causes of want, and satisfaction with the present induces neglect of provision for the future, it becomes a thing not only useful, but absolutely necessary, that the excess of honour and admiration with which our existing stock of inventions is regarded be in the very entrance and threshold of the work, and that frankly and without circumlocution, stripped off, and men be duly warned not to exaggerate or make too much of them. For let a man look carefully into all that variety of books with which the arts and sciences abound, he will find everywhere endless repetitions of the same thing, varying in the method of treatment, but not new in substance, insomuch that the whole stock, numerous as it appears at first view, proves on examination to be but scanty. And for its value and utility it must be plainly avowed that that wisdom which we have derived principally from the Greeks is but like the boyhood of knowledge, and has the characteristic property of boys: it can talk, but it cannot generate; for it is fruitful of controversies but barren of work. . . .

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For my own part at least, in obedience to the everlasting love of truth, I have committed myself to the uncertainties and difficulties and solitudes of the ways, and relying on the divine assistance have upheld my mind both against the shocks and embattled ranks of opinion, and against my own private and inward hesitations and scruples, and against the fogs and clouds of nature, and the phantoms flitting about on every side; in the hope of providing at last for the present and future generations guidance more faithful and secure. Wherein if I have made any progress, the way has been opened to me by no other means than the true and legitimate humiliation of the human spirit. For all those who before me have applied themselves to the invention of arts have but cast a glance or two upon facts and examples and experiences, and straightaway proceeded, as if invention were nothing more than an exercise of thought, to invoke their own spirits to give them oracles. I, on the contrary, dwelling purely and constantly among the facts of nature, withdraw my intellect from them no further than may suffice to let the images and rays of natural objects meet in a point, as they do in the sense of vision; whence it follows that the strength and excellency of the wit has but little to do in the matter. And the same humility which I use in inventing I employ likewise in teaching. . . .

Wherefore, seeing that these things do not depend upon myself, at the outset of the work I most humbly and fervently pray to God the Father, God the Son, and God the Holy Ghost, that remembering the sorrows of mankind and the pilgrimage of this our life wherein we wear out days few and evil, they will vouchsafe through my hands to endow the human family with new mercies. This likewise I humbly pray, that things human may not interfere with things divine, and that from the opening of the ways of sense and the increase of natural light there may arise in our minds no incredulity or darkness with regard to the divine mysteries; but rather that the understanding being thereby purified and purged of fancies and vanity, and yet not the less subject and entirely submissive to the divine oracles, may give to faith that which is faith's. Lastly, that knowledge being now discharged of that venom which the serpent infused into it, and which makes the mind of man to swell, we may not be wise above measure and sobriety, but cultivate truth in charity.

And now having said my prayers I turn to men; to whom I have certain salutary admonitions to offer and certain fair requests to make. My first admonition (which was also my prayer) is that men confine the sense within the limits of duty in respect of things divine: for the sense is like the sun, which reveals the face of the earth, but seals and shuts up the face of heaven. My next, that in flying from this evil they fall not into the opposite error, which they will surely do if they think that the inquisition of nature is in any part interdicted or forbidden. For it was not that pure and uncorrupted natural knowledge whereby Adam gave names to the creatures according to their propriety, which gave occasion to the fall. It was the ambitious and proud desire of moral knowledge to judge of good and evil, to the end that man may revolt from God and give laws to himself, which was the form and manner of the temptation. Whereas of the sciences which regard nature, the divine philosopher declares that "it is the glory of God to conceal a thing, but it is the glory of the King to find a thing out." Even as though the divine nature took pleasure in the innocent and kindly sport of children playing at hide and seek, and vouchsafed of his kindness and goodness to admit the human spirit for his playfellow at that game. Lastly, I would address one general admonition to all; that they consider what are the true ends of knowledge, and that they seek it not either for pleasure of the mind, or for contention, or for superiority to others, or for profit, or fame, or power, or any of these inferior things; but for the benefit and use of life; and that they perfect and govern it in charity. For it was from lust of power that angels fell, from lust of knowledge that man fell; but of charity there can be no excess, neither did angel nor man come in danger by it.


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