The Advancement of Learning Page #64

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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for that which he urgeth for the present; and therefore men must be
perfect in that rule, Hæc oportet facere, et illa non imittere.

(41) Another precept of this knowledge is, not to engage a man’s self
peremptorily in anything, though it seem not liable to accident; but ever
to have a window to fly out at, or a way to retire: following the wisdom
in the ancient fable of the two frogs, which consulted when their plash
was dry whither they should go; and the one moved to go down into a pit,
because it was not likely the water would dry there; but the other
answered, “True, but if it do, how shall we get out again?”

(42) Another precept of this knowledge is that ancient precept of Bias,
construed not to any point of perfidiousness, but to caution and
moderation, Et ama tanquam inimicus futurus et odi tanquam amaturus.
For it utterly betrayeth all utility for men to embark themselves too far
into unfortunate friendships, troublesome spleens, and childish and
humorous envies or emulations.

(43) But I continue this beyond the measure of an example; led, because I
would not have such knowledges, which I note as deficient, to be thought
things imaginative or in the air, or an observation or two much made of,
but things of bulk and mass, whereof an end is more hardly made than a
beginning.  It must be likewise conceived, that in these points which I
mention and set down, they are far from complete tractates of them, but
only as small pieces for patterns.  And lastly, no man I suppose will
think that I mean fortunes are not obtained without all this ado; for I
know they come tumbling into some men’s laps; and a number obtain good
fortunes by diligence in a plain way, little intermeddling, and keeping
themselves from gross errors.

(44) But as Cicero, when he setteth down an idea of a perfect orator,
doth not mean that every pleader should be such; and so likewise, when a
prince or a courtier hath been described by such as have handled those
subjects, the mould hath used to be made according to the perfection of
the art, and not according to common practice: so I understand it, that
it ought to be done in the description of a politic man, I mean politic
for his own fortune.

(45) But it must be remembered all this while, that the precepts which we
have set down are of that kind which may be counted and called Bonæ
Artes.  As for evil arts, if a man would set down for himself that
principle of Machiavel, “That a man seek not to attain virtue itself, but
the appearance only thereof; because the credit of virtue is a help, but
the use of it is cumber:” or that other of his principles, “That he
presuppose that men are not fitly to be wrought otherwise but by fear;
and therefore that he seek to have every man obnoxious, low, and in
straits,” which the Italians call seminar spine, to sow thorns: or that
other principle, contained in the verse which Cicero citeth, Cadant
amici, dummodo inimici intercidant, as the triumvirs, which sold every
one to other the lives of their friends for the deaths of their enemies:
or that other protestation of L. Catilina, to set on fire and trouble
states, to the end to fish in droumy waters, and to unwrap their
fortunes, Ego si quid in fortunis meis excitatum sit incendium, id non
aqua sed ruina restinguam: or that other principle of Lysander, “That
children are to be deceived with comfits, and men with oaths:” and the
like evil and corrupt positions, whereof (as in all things) there are
more in number than of the good: certainly with these dispensations from
the laws of charity and integrity, the pressing of a man’s fortune may be
more hasty and compendious.  But it is in life as it is in ways, the
shortest way is commonly the foulest, and surely the fairer way is not
much about.

(46) But men, if they be in their own power, and do bear and sustain
themselves, and be not carried away with a whirlwind or tempest of
ambition, ought in the pursuit of their own fortune to set before their
eyes not only that general map of the world, “That all things are vanity
and vexation of spirit,” but many other more particular cards and
directions: chiefly that, that being without well-being is a curse, and
the greater being the greater curse; and that all virtue is most rewarded
and all wickedness most punished in itself: according as the poet saith
excellently:

    “Quæ vobis, quæ digna, viri pro laudibus istis
    Præmia posse rear solvi? pulcherrima primum
    Dii moresque dabunt vestri.”

And so of the contrary.  And secondly they ought to look up to the
Eternal Providence and Divine Judgment, which often subverteth the wisdom
of evil plots and imaginations, according to that scripture, “He hath
conceived mischief, and shall bring forth a vain thing.”  And although
men should refrain themselves from injury and evil arts, yet this
incessant and Sabbathless pursuit of a man’s fortune leaveth not tribute
which we owe to God of our time; who (we see) demandeth a tenth of our
substance, and a seventh, which is more strict, of our time: and it is to
small purpose to have an erected face towards heaven, and a perpetual
grovelling spirit upon earth, eating dust as doth the serpent, Atque
affigit humo divinæ particulam auræ.  And if any man flatter himself
that he will employ his fortune well, though he should obtain it ill, as
was said concerning Augustus Cæsar, and after of Septimius Severus, “That
either they should never have been born, or else they should never have
died,” they did so much mischief in the pursuit and ascent of their
greatness, and so much good when they were established; yet these
compensations and satisfactions are good to be used, but never good to be
purposed.  And lastly, it is not amiss for men, in their race towards
their fortune, to cool themselves a little with that conceit which is
elegantly expressed by the Emperor Charles V., in his instructions to the
king his son, “That fortune hath somewhat of the nature of a woman, that
if she he too much wooed she is the farther off.”  But this last is but a
remedy for those whose tastes are corrupted: let men rather build upon
that foundation which is as a corner-stone of divinity and philosophy,
wherein they join close, namely that same Primum quærite.  For divinity
saith, Primum quærite regnum Dei, et ista omnia adjicientur vobis:
and philosophy saith, Primum quærite bona animi; cætera aut aderunt,
aut non oberunt.  And although the human foundation hath somewhat of
the sands, as we see in M. Brutus, when he broke forth into that speech,

    “Te colui (Virtus) ut rem; ast tu nomen inane es;”

yet the divine foundation is upon the rock.  But this may serve for a
taste of that knowledge which I noted as deficient.

(47) Concerning government, it is a part of knowledge secret and retired
in both these respects in which things are deemed secret; for some things

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