The Advancement of Learning Page #50

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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performeth the duty either of incessant prayers and supplications, which
hath been truly esteemed as an office in the Church, or else of writing
or taking instructions for writing concerning the law of God, as Moses
did when he abode so long in the mount.  And so we see Enoch, the seventh
from Adam, who was the first contemplative and walked with God, yet did
also endow the Church with prophecy, which Saint Jude citeth.  But for
contemplation which should be finished in itself, without casting beams
upon society, assuredly divinity knoweth it not.

(9) It decideth also the controversies between Zeno and Socrates, and
their schools and successions, on the one side, who placed felicity in
virtue simply or attended, the actions and exercises whereof do chiefly
embrace and concern society; and on the other side, the Cyrenaics and
Epicureans, who placed it in pleasure, and made virtue (as it is used in
some comedies of errors, wherein the mistress and the maid change habits)
to be but as a servant, without which pleasure cannot be served and
attended; and the reformed school of the Epicureans, which placed it in
serenity of mind and freedom from perturbation; as if they would have
deposed Jupiter again, and restored Saturn and the first age, when there
was no summer nor winter, spring nor autumn, but all after one air and
season; and Herillus, which placed felicity in extinguishment of the
disputes of the mind, making no fixed nature of good and evil, esteeming
things according to the clearness of the desires, or the reluctation;
which opinion was revived in the heresy of the Anabaptists, measuring
things according to the motions of the spirit, and the constancy or
wavering of belief; all which are manifest to tend to private repose and
contentment, and not to point of society.

(10) It censureth also the philosophy of Epictetus, which presupposeth
that felicity must be placed in those things which are in our power, lest
we be liable to fortune and disturbance; as if it were not a thing much
more happy to fail in good and virtuous ends for the public, than to
obtain all that we can wish to ourselves in our proper fortune: as
Consalvo said to his soldiers, showing them Naples, and protesting he had
rather die one foot forwards, than to have his life secured for long by
one foot of retreat.  Whereunto the wisdom of that heavenly leader hath
signed, who hath affirmed that “a good conscience is a continual feast;”
showing plainly that the conscience of good intentions, howsoever
succeeding, is a more continual joy to nature than all the provision
which can be made for security and repose.

(11) It censureth likewise that abuse of philosophy which grew general
about the time of Epictetus, in converting it into an occupation or
profession; as if the purpose had been, not to resist and extinguish
perturbations, but to fly and avoid the causes of them, and to shape a
particular kind and course of life to that end; introducing such a health
of mind, as was that health of body of which Aristotle speaketh of
Herodicus, who did nothing all his life long but intend his health;
whereas if men refer themselves to duties of society, as that health of
body is best which is ablest to endure all alterations and extremities,
so likewise that health of mind is most proper which can go through the
greatest temptations and perturbations.  So as Diogenes’ opinion is to be
accepted, who commended not them which abstained, but them which
sustained, and could refrain their mind in præcipitio, and could give
unto the mind (as is used in horsemanship) the shortest stop or turn.

(12) Lastly, it censureth the tenderness and want of application in some
of the most ancient and reverend philosophers and philosophical men, that
did retire too easily from civil business, for avoiding of indignities
and perturbations; whereas the resolution of men truly moral ought to be
such as the same Consalvo said the honour of a soldier should be, e telâ
crassiore, and not so fine as that everything should catch in it and
endanger it.

XXI. (1) To resume private or particular good, it falleth into the
division of good active and passive; for this difference of good (not
unlike to that which amongst the Romans was expressed in the familiar or
household terms of promus and condus) is formed also in all things,
and is best disclosed in the two several appetites in creatures; the one
to preserve or continue themselves, and the other to dilate or multiply
themselves, whereof the latter seemeth to be the worthier; for in nature
the heavens, which are the more worthy, are the agent, and the earth,
which is the less worthy, is the patient.  In the pleasures of living
creatures, that of generation is greater than that of food.  In divine
doctrine, beatius est dare quam accipere.  And in life, there is no
man’s spirit so soft, but esteemeth the effecting of somewhat that he
hath fixed in his desire, more than sensuality, which priority of the
active good is much upheld by the consideration of our estate to be
mortal and exposed to fortune.  For if we might have a perpetuity and
certainty in our pleasures, the state of them would advance their price.
But when we see it is but magni æstimamus mori tardius, and ne
glorieris de crastino, nescis partum diei, it maketh us to desire to
have somewhat secured and exempted from time, which are only our deeds
and works; as it is said, Opera eorum sequuntur eos.  The pre-eminence
likewise of this active good is upheld by the affection which is natural
in man towards variety and proceeding, which in the pleasures of the
sense, which is the principal part of passive good, can have no great
latitude.  Cogita quamdiu eadem feceris; cibus, somnus, ludus per
hunc circulum curritur; mori velle non tantum fortis, aut miser,
aut prudens, sed etiam fastidiosus potest.  But in enterprises,
pursuits, and purposes of life, there is much variety; whereof men are
sensible with pleasure in their inceptions, progressions, recoils,
reintegrations, approaches and attainings to their ends.  So as it was
well said, Vita sine proposito languida et vaga est.  Neither hath this
active good an identity with the good of society, though in some cases it
hath an incidence into it.  For although it do many times bring forth
acts of beneficence, yet it is with a respect private to a man’s own
power, glory, amplification, continuance; as appeareth plainly, when it
findeth a contrary subject.  For that gigantine state of mind which
possesseth the troublers of the world, such as was Lucius Sylla and
infinite other in smaller model, who would have all men happy or unhappy
as they were their friends or enemies, and would give form to the world,
according to their own humours (which is the true theomachy), pretendeth
and aspireth to active good, though it recedeth furthest from good of

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