other science in their very truth and notion."[1] In accordance with this, Bacon placed at the basis of the particular sciences which treat of God, nature, and man, one fundamental doctrine, the Prima Philosophia, or first philosophy, the function of which was to display the unity of nature by connecting into one body of truth such of the highest axioms of the subordinate sciences as were not special to one science, but common to several.[2] This first philosophy had also to investigate what are called the adventitious or transcendental conditions of essences, such as Much, Little, Like, Unlike, Possible, Impossible, Being, Nothing, the logical discussion of which certainly belonged rather to the laws of reasoning than to the existence of things, but the physical or real treatment of which might be expected to yield answers to such questions as, "Why certain substances are numerous, others scarce? or why, if like attracts like, iron does not attract iron? Following this summary philosophy come the sciences proper, rising like a pyramid in successive stages, the lowest floor being occupied by natural history or experience, the second by physics, the third, which is next the peak of unity, by metaphysics.[3] The knowledge of the peak, or of the one law which binds nature together, is perhaps denied to man. Of the sciences, physics, as has been already seen, deals with the efficient and material, i.e., with the variable and transient, causes of things. But its inquiries may be directed either towards concrete bodies or towards abstract qualities. The first kind of investigation rises little above mere natural history; but the other is more important, and paves the way for metaphysics. It handles the configurations and the appetites or motions of matter. The configurations, or inner structures of bodies, include dense, rare, heavy, light, hot, cold, &c., in fact, what are elsewhere called simple natures. Motions[4] are either simple or compound, the latter being the sum of a number of the former. In physics, however, these matters are treated only as regards their material or efficient causes, and the result of inquiry into any one case gives no general rule, but only facilitates invention in some similar instance. Metaphysics, on the other hand, treats of the formal or final cause[5] of these same substances and qualities, and results in a general rule. With regard to forms, the investigation may be directed either towards concrete bodies or towards qualities. But the forms of substances "are so perplexed and complicated, that it is either vain to inquire into them at all, or such inquiry as is possible should be put oft for a time, and not entered upon till forms of a more simple nature have been rightly investigated and discussed."[6] "To inquire into the form of a lion, of an oak, of gold, nay, even of water or air, is a vain pursuit; but to inquire the form of dense, rare, hot, cold, &c., as well configurations as motions, which in treating of physic I have in great part enumerated (I call them forms of the first class), and which (like the letters of the alphabet) are not many, and yet make up and sustain the essences and forms of all substances this, I say, it is which I am attempting, and which constitutes and defines that part of metaphysic of which we are now inquiring."Physics inquires into the same qualities, but does not push its investigations into ultimate reality or reach the more general causes. We thus at last attain a definite conclusion with regard to forms, and it appears clear that in Bacon's belief the true function of science was the search for a few fundamental physical qualities, highly abstract and general, the combinations of which give rise to the simple natures and complex phenomena around us. His general conception of the universe may therefore be called mechanical or statical; the cause of each phenomenon is supposed to be actually contained in the phenomenon itself, and by a sufficiently accurate process could be sifted out and brought to light. As soon as the causes are known man regains his power over nature, for "whosoever knows any form, knows also the utmost possibility of superinducing that nature upon every variety of matter, and so is less restrained and tied in operation either to the basis of the matter or to the condition of the efficients."[7]
Nature thus presented itself to Bacon's mind as a huge congeries of phenomena, the manifestations of some simple and primitive qualities, which were hid from us by the complexity of the things themselves. The world was a vast labyrinth, amid the windings of which we require some clue or thread whereby we may track our way to knowledge and thence to power. This thread, the filum labyrintld, is the new method of induction. But, as has been frequently pointed out, the new method could not be applied until facts had been observed and collected. This is an indispensable preliminary. "Man, the servant and interpreter of nature, can do and understand so much, and so much only, as he has observed in fact or in thought of the course of nature; beyond this he neither knows anything nor can do anything." The proposition that our knowledge of nature necessarily begins with observation and experience, is common to Bacon and many contemporary reformers of science, but he laid peculiar stress upon it, and gave it a new meaning. What he really meant by observation was a competent natural history or collection of facts. "The firm foundations of a purer natural philosophy are laid in natural history."[8] " First of all we must prepare a natural and experimental history, sufficient and good; and this is the foundation of all."[9] The senses and the memory, which collect and store up facts, must be assisted; there must be a ministration of the senses and another of the memory. For not only are instances required, but these must be arranged in such a manner as not to distract or confuse the mind, i.e., tables and arrangements of instances must be constructed. In the preliminary collection the greatest care must be taken that the mind be absolutely free from preconceived ideas; nature is only to be conquered by obedience; man must be merely receptive. "All depends on keeping the eye steadily fixed upon the facts of nature, and so receiving their images simply as they are; for God forbid that we should give out a dream of our own imagination for a pattern of the world; rather may He graciously grant to us to write an apocalypse or true vision of the footsteps of the Creator imprinted on his creatures."[10] Concealed among the facts presented to sense are the causes or forms, and
- ↑ Valerius Terminus, iii. 228-29.
- ↑ Cf. N. O., ii. 27. Bacon nowhere enters upon the questions of how such a science is to be constructed, and how it can be expected to possess an independent method while it remains the mere receptacle for the generalisations of the several sciences, and consequently has a content which varies with their progress. His whole conception of Prima Philosophia should be compared with such a modern work as the First Principles of Herbert Spencer.
- ↑ It is to be noticed that this scale of nature corresponds with the scale of ascending axioms.
- ↑ Cf. also, for motions, N. O., ii. 48.
- ↑ The knowledge of final causes does not lead to works, and the consideration of them must be rigidly excluded from physics. Yet there is no opposition between physical and final causes; in ultimate resort the mind is compelled to think the universe as the work of reason, to refer facts to God and Providence. The idea of final cause is also fruitful in sciences which have to do with human action. (Cf. De Aug., iii. cc. 4, 5; Nov. Org., i. 48, ii. 2.)
- ↑ De Aug., iii. 4. In the Advancement (Works, iii. 355) it is distinctly said that they are not to be inquired into. One can hardly see how the Baconian method could have applied to concrete substances.
- ↑ Thus the last step in the theoretical analysis gives the first means for the practical operation. Cf. Aristotle, Eth. Nic., iii. 3, 12, "τδεσχατον εν αναλυσει πρωτον ειναι εν τη γενεσει." Cf. also Nov. Org., i. 103.
- ↑ Cogitationes (Works, iii. 187).
- ↑ N. O., ii. 10.
- ↑ Pref. to Instaur. Cf. Valerius Term. (Works, iii. 224), and N.O., i. 68, 124.
