The Advancement of Learning Page #45

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.

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the knowledge which he hath obtained.  But yet, nevertheless, secundum
majus et minus, a man may revisit and descend unto the foundations of
his knowledge and consent; and so transplant it into another, as it grew
in his own mind.  For it is in knowledges as it is in plants: if you mean
to use the plant, it is no matter for the roots—but if you mean to remove
it to grow, then it is more assured to rest upon roots than slips: so the
delivery of knowledges (as it is now used) is as of fair bodies of trees
without the roots; good for the carpenter, but not for the planter.  But
if you will have sciences grow, it is less matter for the shaft or body
of the tree, so you look well to the taking up of the roots.  Of which
kind of delivery the method of the mathematics, in that subject, hath
some shadow: but generally I see it neither put in use nor put in
inquisition, and therefore note it for deficient.

(5) Another diversity of method there is, which hath some affinity with
the former, used in some cases by the discretion of the ancients, but
disgraced since by the impostures of many vain persons, who have made it
as a false light for their counterfeit merchandises; and that is
enigmatical and disclosed.  The pretence whereof is, to remove the vulgar
capacities from being admitted to the secrets of knowledges, and to
reserve them to selected auditors, or wits of such sharpness as can
pierce the veil.

(6) Another diversity of method, whereof the consequence is great, is the
delivery of knowledge in aphorisms, or in methods; wherein we may observe
that it hath been too much taken into custom, out of a few axioms or
observations upon any subject, to make a solemn and formal art, filling
it with some discourses, and illustrating it with examples, and digesting
it into a sensible method.  But the writing in aphorisms hath many
excellent virtues, whereto the writing in method doth not approach.

(7) For first, it trieth the writer, whether he be superficial or solid:
for aphorisms, except they should be ridiculous, cannot be made but of
the pith and heart of sciences; for discourse of illustration is cut off;
recitals of examples are cut off; discourse of connection and order is
cut off; descriptions of practice are cut off.  So there remaineth
nothing to fill the aphorisms but some good quantity of observation; and
therefore no man can suffice, nor in reason will attempt, to write
aphorisms, but he that is sound and grounded.  But in methods,

       “Tantum series juncturaque pollet,
    Tantum de medio sumptis accedit honoris,”

as a man shall make a great show of an art, which, if it were disjointed,
would come to little.  Secondly, methods are more fit to win consent or
belief, but less fit to point to action; for they carry a kind of
demonstration in orb or circle, one part illuminating another, and
therefore satisfy.  But particulars being dispersed do best agree with
dispersed directions.  And lastly, aphorisms, representing a knowledge
broken, do invite men to inquire further; whereas methods, carrying the
show of a total, do secure men, as if they were at furthest.

(8) Another diversity of method, which is likewise of great weight, is
the handling of knowledge by assertions and their proofs, or by questions
and their determinations.  The latter kind whereof, if it be immoderately
followed, is as prejudicial to the proceeding of learning as it is to the
proceeding of an army to go about to besiege every little fort or hold.
For if the field be kept, and the sum of the enterprise pursued, those
smaller things will come in of themselves: indeed a man would not leave
some important piece enemy at his back.  In like manner, the use of
confutation in the delivery of sciences ought to be very sparing; and to
serve to remove strong preoccupations and prejudgments, and not to
minister and excite disputatious and doubts.

(9) Another diversity of method is, according to the subject or matter
which is handled.  For there is a great difference in delivery of the
mathematics, which are the most abstracted of knowledges, and policy,
which is the most immersed.  And howsoever contention hath been moved,
touching a uniformity of method in multiformity of matter, yet we see how
that opinion, besides the weakness of it, hath been of ill desert towards
learning, as that which taketh the way to reduce learning to certain
empty and barren generalities; being but the very husks and shells of
sciences, all the kernel being forced out and expulsed with the torture
and press of the method.  And, therefore, as I did allow well of
particular topics for invention, so I do allow likewise of particular
methods of tradition.

(10) Another diversity of judgment in the delivery and teaching of
knowledge is, according unto the light and presuppositions of that which
is delivered.  For that knowledge which is new, and foreign from opinions
received, is to be delivered in another form than that that is agreeable
and familiar; and therefore Aristotle, when he thinks to tax Democritus,
doth in truth commend him, where he saith “If we shall indeed dispute,
and not follow after similitudes,” &c.  For those whose conceits are
seated in popular opinions need only but to prove or dispute; but those
whose conceits are beyond popular opinions, have a double labour; the one
to make themselves conceived, and the other to prove and demonstrate.  So
that it is of necessity with them to have recourse to similitudes and
translations to express themselves.  And therefore in the infancy of
learning, and in rude times when those conceits which are now trivial
were then new, the world was full of parables and similitudes; for else
would men either have passed over without mark, or else rejected for
paradoxes that which was offered, before they had understood or judged.
So in divine learning, we see how frequent parables and tropes are, for
it is a rule, that whatsoever science is not consonant to presuppositions
must pray in aid of similitudes.

(11) There be also other diversities of methods vulgar and received: as
that of resolution or analysis, of constitution or systasis, of
concealment or cryptic, &c., which I do allow well of, though I have
stood upon those which are least handled and observed.  All which I have
remembered to this purpose, because I would erect and constitute one
general inquiry (which seems to me deficient) touching the wisdom of
tradition.

(12) But unto this part of knowledge, concerning method, doth further
belong not only the architecture of the whole frame of a work, but also
the several beams and columns thereof; not as to their stuff, but as to
their quantity and figure.  And therefore method considereth not only the
disposition of the argument or subject, but likewise the propositions:
not as to their truth or matter, but as to their limitation and manner.

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