The Advancement of Learning Page #9

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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having sharp and strong wits, and abundance of leisure, and small variety
of reading, but their wits being shut up in the cells of a few authors
(chiefly Aristotle their dictator) as their persons were shut up in the
cells of monasteries and colleges, and knowing little history, either of
nature or time, did out of no great quantity of matter and infinite
agitation of wit spin out unto us those laborious webs of learning which
are extant in their books.  For the wit and mind of man, if it work upon
matter, which is the contemplation of the creatures of God, worketh
according to the stuff and is limited thereby; but if it work upon
itself, as the spider worketh his web, then it is endless, and brings
forth indeed cobwebs of learning, admirable for the fineness of thread
and work, but of no substance or profit.

(6) This same unprofitable subtility or curiosity is of two sorts: either
in the subject itself that they handle, when it is a fruitless
speculation or controversy (whereof there are no small number both in
divinity and philosophy), or in the manner or method of handling of a
knowledge, which amongst them was this—upon every particular position or
assertion to frame objections, and to those objections, solutions; which
solutions were for the most part not confutations, but distinctions:
whereas indeed the strength of all sciences is, as the strength of the
old man’s faggot, in the bond.  For the harmony of a science, supporting
each part the other, is and ought to be the true and brief confutation
and suppression of all the smaller sort of objections.  But, on the other
side, if you take out every axiom, as the sticks of the faggot, one by
one, you may quarrel with them and bend them and break them at your
pleasure: so that, as was said of Seneca, Verborum minutiis rerum
frangit pondera, so a man may truly say of the schoolmen, Quæstionum
minutiis scientiarum frangunt soliditatem.  For were it not better for a
man in fair room to set up one great light, or branching candlestick of
lights, than to go about with a small watch-candle into every corner?
And such is their method, that rests not so much upon evidence of truth
proved by arguments, authorities, similitudes, examples, as upon
particular confutations and solutions of every scruple, cavillation, and
objection; breeding for the most part one question as fast as it solveth
another; even as in the former resemblance, when you carry the light into
one corner, you darken the rest; so that the fable and fiction of Scylla
seemeth to be a lively image of this kind of philosophy or knowledge;
which was transformed into a comely virgin for the upper parts; but then
Candida succinctam latrantibus inguina monstris: so the generalities of
the schoolmen are for a while good and proportionable; but then when you
descend into their distinctions and decisions, instead of a fruitful womb
for the use and benefit of man’s life, they end in monstrous altercations
and barking questions.  So as it is not possible but this quality of
knowledge must fall under popular contempt, the people being apt to
contemn truths upon occasion of controversies and altercations, and to
think they are all out of their way which never meet; and when they see
such digladiation about subtleties, and matters of no use or moment, they
easily fall upon that judgment of Dionysius of Syracusa, Verba ista sunt
senum otiosorum.

(7) Notwithstanding, certain it is that if those schoolmen to their great
thirst of truth and unwearied travail of wit had joined variety and
universality of reading and contemplation, they had proved excellent
lights, to the great advancement of all learning and knowledge; but as
they are, they are great undertakers indeed, and fierce with dark
keeping.  But as in the inquiry of the divine truth, their pride inclined
to leave the oracle of God’s word, and to vanish in the mixture of their
own inventions; so in the inquisition of nature, they ever left the
oracle of God’s works, and adored the deceiving and deformed images which
the unequal mirror of their own minds, or a few received authors or
principles, did represent unto them.  And thus much for the second
disease of learning.

(8) For the third vice or disease of learning, which concerneth deceit or
untruth, it is of all the rest the foulest; as that which doth destroy
the essential form of knowledge, which is nothing but a representation of
truth: for the truth of being and the truth of knowing are one, differing
no more than the direct beam and the beam reflected.  This vice therefore
brancheth itself into two sorts; delight in deceiving and aptness to be
deceived; imposture and credulity; which, although they appear to be of a
diverse nature, the one seeming to proceed of cunning and the other of
simplicity, yet certainly they do for the most part concur: for, as the
verse noteth—

    “Percontatorem fugito, nam garrulus idem est,”

an inquisitive man is a prattler; so upon the like reason a credulous man
is a deceiver: as we see it in fame, that he that will easily believe
rumours will as easily augment rumours and add somewhat to them of his
own; which Tacitus wisely noteth, when he saith, Fingunt simul
creduntque: so great an affinity hath fiction and belief.

(9) This facility of credit and accepting or admitting things weakly
authorised or warranted is of two kinds according to the subject: for it
is either a belief of history, or, as the lawyers speak, matter of fact;
or else of matter of art and opinion.  As to the former, we see the
experience and inconvenience of this error in ecclesiastical history;
which hath too easily received and registered reports and narrations of
miracles wrought by martyrs, hermits, or monks of the desert, and other
holy men, and their relics, shrines, chapels and images: which though
they had a passage for a time by the ignorance of the people, the
superstitious simplicity of some and the politic toleration of others
holding them but as divine poesies, yet after a period of time, when the
mist began to clear up, they grew to be esteemed but as old wives’
fables, impostures of the clergy, illusions of spirits, and badges of
Antichrist, to the great scandal and detriment of religion.

(10) So in natural history, we see there hath not been that choice and
judgment used as ought to have been; as may appear in the writings of
Plinius, Cardanus, Albertus, and divers of the Arabians, being fraught
with much fabulous matter, a great part not only untried, but notoriously
untrue, to the great derogation of the credit of natural philosophy with
the grave and sober kind of wits: wherein the wisdom and integrity of
Aristotle is worthy to be observed, that, having made so diligent and
exquisite a history of living creatures, hath mingled it sparingly with
any vain or feigned matter; and yet on the other side hath cast all

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