The Advancement of Learning Page #61

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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specially according to the diversity of business, and the diversity of
persons, to have privacy and conversation with some one friend at least
which is perfect and well-intelligenced in every several kind.  The
second is to keep a good mediocrity in liberty of speech and secrecy; in
most things liberty; secrecy where it importeth; for liberty of speech
inviteth and provoketh liberty to be used again, and so bringeth much to
a man’s knowledge; and secrecy on the other side induceth trust and
inwardness.  The last is the reducing of a man’s self to this watchful
and serene habit, as to make account and purpose, in every conference and
action, as well to observe as to act.  For as Epictetus would have a
philosopher in every particular action to say to himself, Et hoc volo,
et etiam institutum servare; so a politic man in everything should say
to himself, Et hoc volo, ac etiam aliquid addiscere.  I have stayed
the longer upon this precept of obtaining good information because it is
a main part by itself, which answereth to all the rest.  But, above all
things, caution must be taken that men have a good stay and hold of
themselves, and that this much knowing do not draw on much meddling; for
nothing is more unfortunate than light and rash intermeddling in many
matters.  So that this variety of knowledge tendeth in conclusion but
only to this, to make a better and freer choice of those actions which
may concern us, and to conduct them with the less error and the more
dexterity.

(23) The second precept concerning this knowledge is, for men to take
good information touching their own person, and well to understand
themselves; knowing that, as St. James saith, though men look oft in a
glass, yet they do suddenly forget themselves; wherein as the divine
glass is the Word of God, so the politic glass is the state of the world,
or times wherein we live, in the which we are to behold ourselves.

(24) For men ought to take an impartial view of their own abilities and
virtues; and again of their wants and impediments; accounting these with
the most, and those other with the least; and from this view and
examination to frame the considerations following.

(25) First, to consider how the constitution of their nature sorteth with
the general state of the times; which if they find agreeable and fit,
then in all things to give themselves more scope and liberty; but if
differing and dissonant, then in the whole course of their life to be
more close retired, and reserved; as we see in Tiberius, who was never
seen at a play, and came not into the senate in twelve of his last years;
whereas Augustus Cæsar lived ever in men’s eyes, which Tacitus observeth,
alia Tiberio morum via.

(26) Secondly, to consider how their nature sorteth with professions and
courses of life, and accordingly to make election, if they be free; and,
if engaged, to make the departure at the first opportunity; as we see was
done by Duke Valentine, that was designed by his father to a sacerdotal
profession, but quitted it soon after in regard of his parts and
inclination; being such, nevertheless, as a man cannot tell well whether
they were worse for a prince or for a priest.

(27) Thirdly, to consider how they sort with those whom they are like to
have competitors and concurrents; and to take that course wherein there
is most solitude, and themselves like to be most eminent; as Cæsar Julius
did, who at first was an orator or pleader; but when he saw the
excellency of Cicero, Hortensius, Catulus, and others for eloquence, and
saw there was no man of reputation for the wars but Pompeius, upon whom
the state was forced to rely, he forsook his course begun towards a civil
and popular greatness, and transferred his designs to a martial
greatness.

(28) Fourthly, in the choice of their friends and dependents, to proceed
according to the composition of their own nature; as we may see in Cæsar,
all whose friends and followers were men active and effectual, but not
solemn, or of reputation.

(29) Fifthly, to take special heed how they guide themselves by examples,
in thinking they can do as they see others do; whereas perhaps their
natures and carriages are far differing.  In which error it seemeth
Pompey was, of whom Cicero saith that he was wont often to say, Sylla
potuit, ego non potero?  Wherein he was much abused, the natures and
proceedings of himself and his example being the unlikest in the world;
the one being fierce, violent, and pressing the fact; the other solemn,
and full of majesty and circumstance, and therefore the less effectual.

But this precept touching the politic knowledge of ourselves hath many
other branches, whereupon we cannot insist.

(30) Next to the well understanding and discerning of a man’s self, there
followeth the well opening and revealing a man’s self; wherein we see
nothing more usual than for the more able man to make the less show.  For
there is a great advantage in the well setting forth of a man’s virtues,
fortunes, merits; and again, in the artificial covering of a man’s
weaknesses, defects, disgraces; staying upon the one, sliding from the
other; cherishing the one by circumstances, gracing the other by
exposition, and the like.  Wherein we see what Tacitus saith of Mutianus,
who was the greatest politique of his time, Omnium quæ dixerat
feceratque arte quadam ostentator, which requireth indeed some art, lest
it turn tedious and arrogant; but yet so, as ostentation (though it be to
the first degree of vanity) seemeth to me rather a vice in manners than
in policy; for as it is said, Audacter calumniare, semper aliquid
hæret; so, except it be in a ridiculous degree of deformity, Audacter
te vendita, semper aluquid hæret.  For it will stick with the more
ignorant and inferior sort of men, though men of wisdom and rank do smile
at it and despise it; and yet the authority won with many doth
countervail the disdain of a few.  But if it be carried with decency and
government, as with a natural, pleasant, and ingenious fashion; or at
times when it is mixed with some peril and unsafety (as in military
persons); or at times when others are most envied; or with easy and
careless passage to it and from it, without dwelling too long, or being
too serious; or with an equal freedom of taxing a man’s self, as well as
gracing himself; or by occasion of repelling or putting down others’
injury or insolency; it doth greatly add to reputation: and surely not a
few solid natures, that want this ventosity and cannot sail in the height
of the winds, are not without some prejudice and disadvantage by their
moderation.

(31) But for these flourishes and enhancements of virtue, as they are not
perchance unnecessary, so it is at least necessary that virtue be not
disvalued and embased under the just price, which is done in three

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