Natural Philosophy

¹⁰² Objects are so widely dispersed, as to distract and confuse the understanding.

We cannot hope to gain advantage from its skirmishing, and quick movements and incursions, unless we put its forces in due order and array, by means of proper and well arranged living tables of discovery of these matters which are the subject of investigation. The mind then apply itself to the ready prepared and digested aid which such tables afford.

¹⁰³ When we have thus properly and regularly placed before the eyes a collection of particulars, we must not immediately proceed to the investigation and discovery of new particulars or effects, or, at least, if we do so, must not rest satisfied therewith.

For, though we do not deny that by transferring the experiments from one art to another (when all the experiments of each have been collected and arranged, and have been acquired by the knowledge, and subjected to the judgment of a single individual), many new experiments may be discovered tending to benefit society and mankind, by what we term literate experience; yet comparatively insignificant results are to be expected thence, while the more important are to be derived from the new light of axioms, deduced by certain method and rule from the above particulars, and pointing out and defining new particulars in their turn. Our road is not a long plain, but rises and falls, ascending to axioms, and descending to effects.

¹⁰⁴ Nor can we suffer the understanding to jump and fly from particulars to remote and most general axioms (such as are termed the principles of arts and things), and thus prove and make out their intermediate axioms according to the supposed unshaken truth of the former.

This, however, has always been done to the present time from the natural bent of the understanding, educated too, and accustomed to this very method, by the syllogistic mode of demonstration. But we can then only augur well for the sciences, when the assent shall proceed by a true scale and successive steps, without interruption or breach, from particulars to the lesser axioms, thence to the intermediate (rising one above the other), and lastly, to the most general. For the lowest axioms differ but little from bare experiment;[61] the highest and most general (as they are esteemed at present), are notional, abstract, and of no real weight. The intermediate are true, solid, full of life, and upon them depend the business and fortune of mankind; beyond these are the really general, but not abstract, axioms, which are truly limited by the intermediate.

We must not then add wings, but rather lead and ballast to the understanding, to prevent its jumping or flying, which has not yet been done; but whenever this takes place, we may entertain greater hopes of the sciences.

¹⁰⁵ In forming axioms, we must invent a different form of induction from that hitherto in use; not only for the proof and discovery of principles (as they are called), but also of minor, intermediate, and, in short, every kind of axioms.

The induction which proceeds by simple enumeration is puerile, leads to uncertain conclusions, and is exposed to danger from one contradictory instance, deciding generally from too small a number of facts, and those only the most obvious.

But a really useful induction for the discovery and demonstration of the arts and sciences, should separate nature by proper rejections and exclusions, and then conclude for the affirmative, after collecting a sufficient number of negatives.

Now this has not been done, nor even attempted, except perhaps by Plato, who certainly uses this form of induction in some measure, to sift definitions and ideas.

But much of what has never yet entered the thoughts of man must necessarily be employed, in order to exhibit a good and legitimate mode of induction or demonstration, so as even to render it essential for us to bestow more pains upon it than have hitherto been bestowed on syllogisms. The assistance of induction is to serve us not only in the discovery of axioms, but also in defining our notions. Much indeed is to be hoped from such an induction as has been described.

¹⁰⁶ In forming our axioms from induction, we must examine and try whether the axiom we derive be only fitted and calculated for the particular instances from which it is[84] deduced, or whether it be more extensive and general.

If it be the latter, we must observe, whether it confirm its own extent and generality by giving surety, as it were, in pointing out new particulars, so that we may neither stop at actual discoveries, nor with a careless grasp catch at shadows and abstract forms, instead of substances of a determinate nature: and as soon as we act thus, well authorized hope may with reason be said to beam upon us.

¹⁰⁷ Here, too, we may again repeat what we have said above, concerning the extending of natural philosophy and reducing particular sciences to that one, so as to prevent any schism or dismembering of the sciences; without which we cannot hope to advance.

¹⁰⁸ Such are the observations we would make in order to remove despair and excite hope, by bidding farewell to the errors of past ages, or by their correction. Let us examine whether there be other grounds for hope.

First, if many useful discoveries have occurred to mankind by chance or opportunity, without investigation or attention on their part, it must necessarily be acknowledged that much more may be brought to light by investigation and attention, if it be regular and orderly, not hasty and interrupted.

Aalthough it may now and then happen that one falls by chance upon something that had before escaped considerable efforts and laborious inquiries, yet undoubtedly the reverse is generally the case. We may, therefore, hope for further, better, and more frequent results from man’s reason, industry, method, and application, than from chance and mere animal instinct, and the like, which have hitherto been the sources of invention.

¹⁰⁹ We may also derive some reason for hope from the circumstance of several actual inventions being of such a[85] nature, that scarcely any one could have formed a conjecture about them previously to their discovery, but would rather have ridiculed them as impossible.

For men are wont to guess about new subjects from those they are already acquainted with, and the hasty and vitiated fancies they have thence formed: than which there cannot be a more fallacious mode of reasoning, because much of that which is derived from the sources of things does not flow in their usual channel.

If, for instance, before the discovery of cannon, one had described its effects in the following manner: There is a new invention by which walls and the greatest bulwarks can be shaken and overthrown from a considerable distance; men would have begun to contrive various means of multiplying the force of projectiles and machines by means of weights and wheels, and other modes of battering and projecting.

But it is improbable that any imagination or fancy would have hit upon a fiery blast, expanding and developing itself so suddenly and violently, because none would have seen an instance at all resembling it, except perhaps in earthquakes or thunder, which they would have immediately rejected as the great operations of nature, not to be imitated by man.

So, if before the discovery of silk thread, any one had observed, that a species of thread had been discovered, fit for dresses and furniture, far surpassing the thread of worsted or flax in fineness, and at the same time in tenacity, beauty, and softness; men would have begun to imagine something about Chinese plants, or the fine hair of some animals, or the feathers or down of birds, but certainly would never have had an idea of its being spun by a small worm, in so copious a manner, and renewed annually. But if any one had ventured to suggest the silkworm, he would[86] have been laughed at as if dreaming of some new manufacture from spiders.

So again, if before the discovery of the compass, any one had said, that an instrument had been invented, by which the quarters and points of the heavens could be exactly taken and distinguished, men would have entered into disquisitions on the refinement of astronomical instruments, and the like, from the excitement of their imaginations; but the thought of anything being discovered, which, not being a celestial body, but a mere mineral or metallic substance, should yet in its motion agree with that of such bodies, would have appeared absolutely incredible. Yet were these facts, and the like (unknown for so many ages) not discovered at last either by philosophy or reasoning, but by chance and opportunity; and (as we have observed), they are of a nature most heterogeneous, and remote from what was hitherto known, so that no previous knowledge could lead to them.

We may, therefore, well hope[62] that many excellent and useful matters are yet treasured up in the bosom of nature, bearing no relation or analogy to our actual discoveries, but out of the common track of our imagination, and still undiscovered, and which will doubtless be brought to light in the course and lapse of years, as the others have been before them; but in the way we now point out, they may rapidly and at once be both represented and anticipated.

¹¹⁰ There are, moreover, some inventions which render[87] it probable that men may pass and hurry over the most noble discoveries which lie immediately before them.

For however the discovery of gunpowder, silk, the compass, sugar, paper, or the like, may appear to depend on peculiar properties of things and nature, printing at least involves no contrivance which is not clear and almost obvious.

But from want of observing that although the arrangement of the types of letters required more trouble than writing with the hand, yet these types once arranged serve for innumerable impressions, while manuscript only affords one copy; and again, from want of observing that ink might be thickened so as to stain without running (which was necessary, seeing the letters face upward, and the impression is made from above), this most beautiful invention (which assists so materially the propagation of learning) remained unknown for so many ages.

The human mind is often so awkward and ill-regulated in the career of invention that it is at first diffident, and then despises itself. For it appears at first incredible that any such discovery should be made, and when it has been made, it appears incredible that it should so long have escaped men’s research.

All which affords good reason for the hope that a vast mass of inventions yet remains, which may be deduced not only from the investigation of new modes of operation, but also from transferring, comparing, and applying these already known, by the method of what we have termed literate experience.

¹¹¹ Nor should we omit another ground of hope. Let men only consider (if they will) their infinite expenditure of talent, time, and fortune, in matters and studies of far inferior importance and value; a small portion of which applied to sound and solid learning would be sufficient to overcome[88] every difficulty. And we have thought right to add this observation, because we candidly own that such a collection of natural and experimental history as we have traced in our own mind, and as is really necessary, is a great and as it were royal work, requiring much labor and expense.

¹¹² Let no one be alarmed at the multitude of particulars, but rather inclined to hope on that very account.

For the particular phenomena of the arts and nature are in reality but as a handful, when compared with the fictions of the imagination removed and separated from the evidence of facts.

The termination of our method is clear.

The other admits of no termination, but only of infinite confusion.

Men have hitherto dwelt but little, or rather only slightly touched upon experience, while they have wasted much time on theories and the fictions of the imagination. If we had but any one who could actually answer our interrogations of nature, the invention of all causes and sciences would be the labor of but a few years.

¹¹³ Those who distrust their own powers should observe me.

¹¹⁴ A fainter and uncertain breeze of hope were to spring up from our new continent, yet we consider it necessary to make the experiment, if we would not show a dastard spirit.

For the risk attending want of success is not to be compared with that of neglecting the attempt; the former is attended with the loss of a little human labor, the latter with that of an immense benefit. For these and other reasons it appears to us that there is abundant ground to hope, and to induce not only those who are sanguine to make experiment, but even those who are cautious and sober to give their assent.

¹¹⁵ Such are the grounds for banishing despair, hitherto one of the most powerful causes of the delay and restraint to which the sciences have been subjected; in treating of which we have at the same time discussed the signs and causes of the errors, idleness, and ignorance that have prevailed; seeing especially that the more refined causes, which are not open to popular judgment and observation, may be referred to our remarks on the idols of the human mind.

Here, too, we should close the demolishing branch of our Instauration, which is comprised in three confutations: 1, the confutation of natural human reason left to itself; 2, the confutation of demonstration; 3, the confutation of theories,[90] or received systems of philosophy and doctrines. Our confutation has followed such a course as was open to it, namely, the exposing of the signs of error, and the producing evidence of the causes of it: for we could adopt no other, differing as we do both in first principles and demonstrations from others.