The Advancement of Learning Page #2

The Advancement of Learning, published by Francis Bacon in 1605, is a foundational text in the history of science and philosophy. In this work, Bacon advocates for empirical research and the systematic organization of knowledge, laying the groundwork for the scientific method. The book critiques existing scholarly practices and proposes a new approach to learning based on observation and experimentation. It marks a significant shift towards modern scientific inquiry.

• Essay

								

errors and imperfections of learned men themselves.

(2) I hear the former sort say that knowledge is of those things which
are to be accepted of with great limitation and caution; that the
aspiring to overmuch knowledge was the original temptation and sin
whereupon ensued the fall of man; that knowledge hath in it somewhat of
the serpent, and, therefore, where it entereth into a man it makes him
swell; Scientia inflat; that Solomon gives a censure, “That there is no
end of making books, and that much reading is weariness of the flesh;”
and again in another place, “That in spacious knowledge there is much
contristation, and that he that increaseth knowledge increaseth anxiety;”
that Saint Paul gives a caveat, “That we be not spoiled through vain
philosophy;” that experience demonstrates how learned men have been
arch-heretics, how learned times have been inclined to atheism, and how
the contemplation of second causes doth derogate from our dependence upon
God, who is the first cause.

(3) To discover, then, the ignorance and error of this opinion, and the
misunderstanding in the grounds thereof, it may well appear these men do
not observe or consider that it was not the pure knowledge of Nature and
universality, a knowledge by the light whereof man did give names unto
other creatures in Paradise as they were brought before him according
unto their proprieties, which gave the occasion to the fall; but it was
the proud knowledge of good and evil, with an intent in man to give law
unto himself, and to depend no more upon God’s commandments, which was
the form of the temptation.  Neither is it any quantity of knowledge, how
great soever, that can make the mind of man to swell; for nothing can
fill, much less extend the soul of man, but God and the contemplation of
God; and, therefore, Solomon, speaking of the two principal senses of
inquisition, the eye and the ear, affirmeth that the eye is never
satisfied with seeing, nor the ear with hearing; and if there be no
fulness, then is the continent greater than the content: so of knowledge
itself and the mind of man, whereto the senses are but reporters, he
defineth likewise in these words, placed after that calendar or
ephemerides which he maketh of the diversities of times and seasons for
all actions and purposes, and concludeth thus: “God hath made all things
beautiful, or decent, in the true return of their seasons.  Also He hath
placed the world in man’s heart, yet cannot man find out the work which
God worketh from the beginning to the end”—declaring not obscurely that
God hath framed the mind of man as a mirror or glass, capable of the
image of the universal world, and joyful to receive the impression
thereof, as the eye joyeth to receive light; and not only delighted in
beholding the variety of things and vicissitude of times, but raised also
to find out and discern the ordinances and decrees which throughout all
those changes are infallibly observed.  And although he doth insinuate
that the supreme or summary law of Nature (which he calleth “the work
which God worketh from the beginning to the end”) is not possible to be
found out by man, yet that doth not derogate from the capacity of the
mind; but may be referred to the impediments, as of shortness of life,
ill conjunction of labours, ill tradition of knowledge over from hand to
hand, and many other inconveniences, whereunto the condition of man is
subject.  For that nothing parcel of the world is denied to man’s inquiry
and invention, he doth in another place rule over, when he saith, “The
spirit of man is as the lamp of God, wherewith He searcheth the
inwardness of all secrets.”  If, then, such be the capacity and receipt
of the mind of man, it is manifest that there is no danger at all in the
proportion or quantity of knowledge, how large soever, lest it should
make it swell or out-compass itself; no, but it is merely the quality of
knowledge, which, be it in quantity more or less, if it be taken without
the true corrective thereof, hath in it some nature of venom or
malignity, and some effects of that venom, which is ventosity or
swelling.  This corrective spice, the mixture whereof maketh knowledge so
sovereign, is charity, which the Apostle immediately addeth to the former
clause; for so he saith, “Knowledge bloweth up, but charity buildeth up;”
not unlike unto that which he deilvereth in another place: “If I spake,”
saith he, “with the tongues of men and angels, and had not charity, it
were but as a tinkling cymbal.”  Not but that it is an excellent thing to
speak with the tongues of men and angels, but because, if it be severed
from charity, and not referred to the good of men and mankind, it hath
rather a sounding and unworthy glory than a meriting and substantial
virtue.  And as for that censure of Solomon concerning the excess of
writing and reading books, and the anxiety of spirit which redoundeth
from knowledge, and that admonition of St. Paul, “That we be not seduced
by vain philosophy,” let those places be rightly understood; and they do,
indeed, excellently set forth the true bounds and limitations whereby
human knowledge is confined and circumscribed, and yet without any such
contracting or coarctation, but that it may comprehend all the universal
nature of things; for these limitations are three: the first, “That we do
not so place our felicity in knowledge, as we forget our mortality;” the
second, “That we make application of our knowledge, to give ourselves
repose and contentment, and not distaste or repining;” the third, “That
we do not presume by the contemplation of Nature to attain to the
mysteries of God.”  For as touching the first of these, Solomon doth
excellently expound himself in another place of the same book, where he
saith: “I saw well that knowledge recedeth as far from ignorance as light
doth from darkness; and that the wise man’s eyes keep watch in his head,
whereas this fool roundeth about in darkness: but withal I learned that
the same mortality involveth them both.”  And for the second, certain it
is there is no vexation or anxiety of mind which resulteth from knowledge
otherwise than merely by accident; for all knowledge and wonder (which is
the seed of knowledge) is an impression of pleasure in itself; but when
men fall to framing conclusions out of their knowledge, applying it to
their particular, and ministering to themselves thereby weak fears or
vast desires, there groweth that carefulness and trouble of mind which is
spoken of; for then knowledge is no more Lumen siccum, whereof
Heraclitus the profound said, Lumen siccum optima anima; but it
becometh Lumen madidum, or maceratum, being steeped and infused in
the humours of the affections.  And as for the third point, it deserveth
to be a little stood upon, and not to be lightly passed over; for if any
man shall think by view and inquiry into these sensible and material

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