On the Philosophy of Discovery, Chapters Historical and Critical. William Whewell

cannot but seem strange, to any one who attempts to trace the general outline of the intellectual progress of man, and who considers him as under the guidance of a Providential sway, that he should thus be permitted to wander so long in a wilderness of intellectual darkness; and even to turn back, by a perverse caprice as it might seem, when on the very border of the brighter and better land which was his destined inheritance. We do not attempt to solve this difficulty: but such a course of things naturally suggests the thought, that a progress in physical science is not the main object of man's career, in the eyes of the Power who directs the fortunes of our race. We can easily conceive that it may have been necessary to man's general welfare that he should continue to turn his eyes inwards upon his own heart and faculties, till Law and Duty, Religion and Government, Faith and Hope, had been fully incorporated with all the past acquisitions of human intellect; rather than that he should have rushed on into a train of discoveries tending to chain him to the objects and operations of the material world. The systematic Law86 and philosophical Theology which acquired their ascendancy in men's minds at the time of which we speak, kept them engaged in a region of speculations which perhaps prepared the way for a profounder and wider civilization, for a more elevated and spiritual character, than might have been possible without such a preparation. The great Italian poet of the fourteenth century speaks with strong admiration of the founders of the system which prevailed in his time. Thomas, Albert, Gratian, Peter Lombard, occupy distinguished places in the Paradise. The first, who is the poet's instructor, says,—

      Io fui degli agni della santa greggia

      Che Domenico mena per cammino

      U' ben s'impingua se non si vaneggia.

      Questo che m'è a destra piu vicino

      Frate e maestro fummi; ed esso Alberto

      E di Cologna, ed io Tomas d'Aquino....

      Quell' altro fiammeggiar esce del riso

      De Grazian, che l'uno et l'altro foro

      Ajutò si che piace in Paradiso.

      I, then, was of the lambs that Dominic

      Leads, for his saintly flock, along the way

      Where well they thrive not swoln with vanity.

      He nearest on my right-hand brother was

      And master to me; Albert of Cologne

      Is this; and of Aquinum Thomas, I....

      That next resplendence issues from the smile

      Of Gratian, who to either forum lent

      Such help as favour wins in Paradise.

      It appears probable that neither poetry, nor painting, nor the other arts which require for their perfection a lofty and spiritualized imagination, would have appeared in the noble and beautiful forms which they assumed in the fourteenth and fifteenth century, if men of genius had, at the beginning of that period, made it their main business to discover the laws of nature, and to reduce them to a rigorous scientific form. Yet who can doubt that the absence of these touching and impressive works would have left one of the best and purest parts of man's nature without its due nutriment and development? It may perhaps be a necessary condition in the progress of man, that the Arts which aim at beauty should reach their excellence before the Sciences which seek speculative truth; and if this be so, we inherit, from the middle ages, treasures which may well reconcile us to the delay which took place in their cultivation of experimental science.

      However this may be, it is our business at present to trace the circumstances of this very lingering advance. We have already noticed the contest of the Nominalists and Realists, which was one form, though, with regard to scientific methods, an unprofitable one, of the antithesis of Ideas and Things. Though, therefore, this struggle continued, we need not dwell upon it. The Nominalists denied the real existence of Ideas, which doctrine was to a great extent implied in the prevailing systems; but the controversy in which they thus engaged, did not lead them to seek for knowledge in a new field and by new methods. The arguments which Occam the Nominalist opposes to those of Duns Scotus the Realist, are marked with the stamp of the same system, and consist only in permutations and combinations of the same elementary conceptions. It was not till the impulse of external circumstances was added to the discontent, which the more stirring intellects felt towards the barren dogmatism of their age, that the activity of the human mind was again called into full play, and a new career of progression entered upon, till then undreamt of, except by a few prophetic spirits.

      2. Causes of Progress.—These circumstances were principally the revival of Greek and Roman literature, the invention of Printing, the Protestant Reformation, and a great number of curious discoveries and inventions in the arts, which were soon succeeded by important steps in speculative physical science. Connected with the first of these events, was the rise of a party of learned men who expressed their dissatisfaction with the Aristotelian philosophy, as it was then taught, and manifested a strong preference for the views of Plato. It is by no means suitable to our plan to give a detailed account of this new Platonic school; but we may notice a few of the writers who belong to it, so far at least as to indicate its influence upon the Methods of pursuing science.

      In the fourteenth century87, the frequent intercourse of the most cultivated persons of the Eastern and Western Empire, the increased study of the Greek language in Italy, the intellectual activity of the Italian States, the discovery of manuscripts of the classical authors, were circumstances which excited or nourished a new and zealous study of the works of Greek and Roman genius. The genuine writings of the ancients, when presented in their native life and beauty, instead of being seen only in those lifeless fragments and dull transformations which the scholastic system had exhibited, excited an intense enthusiasm. Europe, at that period, might be represented by Plato's beautiful allegory, of a man who, after being long kept in a dark cavern, in which his knowledge of the external world is gathered from the images which stream through the chinks of his prison, is at last led forth into the full blaze of day. It was inevitable that such a change should animate men's efforts and enlarge their faculties. Greek literature became more and more known, especially by the influence of learned men who came from Constantinople into Italy: these teachers, though they honoured Aristotle, reverenced Plato no less, and had never been accustomed to follow with servile submission of thought either these or any other leaders. The effect of such influences soon reveals itself in the works of that period. Dante has woven into his Divina Commedia some of the ideas of Platonism. Petrarch, who had formed his mind by the study of Cicero, and had thus been inspired with a profound admiration for the literature of Greece, learnt Greek from Barlaam, a monk who came as ambassador from the Emperor of the East to the Pope, in 1339. With this instructor, the poet read the works of Plato; struck by their beauty, he contributed, by his writings and his conversation, to awake in others an admiration and love for that philosopher, which soon became strongly and extensively prevalent among the learned in Italy.

      3. Hermolaus Barbarus, &c.—Along with the feeling there prevailed also, among those who had learnt to relish the genuine beauties of the Greek and Latin writers, a strong disgust for the barbarisms in which the scholastic philosophy was clothed. Hermolaus Barbarus88, who was born in 1454, at Venice, and had formed his taste by the study of classical literature, translated, among other learned works, Themistius's paraphrastic expositions of the Physics of Aristotle; with the view of trying whether the Aristotelian Natural Philosophy could not be presented in good Latin, which the scholastic teachers denied. In his Preface he expresses great indignation against those philosophers who have written and disputed on philosophical subjects in barbarous Latin, and in an uncultured style, so that all refined minds are repelled from these studies by weariness and disgust. They have, he says, by this barbarism, endeavoured to secure to themselves, in their own province, a supremacy without rivals or opponents. Hence they maintain that mathematics, philosophy, jurisprudence, cannot be expounded in correct Latin;—that between these sciences and the genuine Latin language there is a great gulf, as between things that cannot be brought together: and on this ground they blame those who combine the study of philology and eloquence with that of science.