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

to the interpretation of nature as the doctrine concerning sophistical paralogisms bears to common logic.

      (IX.) 21. His Aim, Utility.—There is one very prominent feature in Bacon's speculations which we must not omit to notice; it is a leading and constant object with him to apply his knowledge to Use. The insight which he obtains into nature, he would employ in commanding nature for the service of man. He wishes to have not only principles but works. The phrase which best describes the aim of his philosophy is his own185, "Ascendendo ad axiomata, descendendo ad opera." This disposition appears in the first aphorism of the Novum Organon, and runs through the work. "Man, the minister and interpreter of nature, does and understands, so far as he has, in fact or in thought, observed the course of nature; and he cannot know or do more than this." It is not necessary for us to dwell much upon this turn of mind; for the whole of our present inquiry goes upon the supposition that an acquaintance with the laws of nature is worth our having for its own sake. It may be universally true, that Knowledge is Power; but we have to do with it not as Power, but as Knowledge. It is the formation of Science, not of Art, with which we are here concerned. It may give a peculiar interest to the history of science, to show how it constantly tends to provide better and better for the wants and comforts of the body; but that is not the interest which engages us in our present inquiry into the nature and course of philosophy. The consideration of the means which promote man's material well-being often appears to be invested with a kind of dignity, by the discovery of general laws which it involves; and the satisfaction which rises in our minds at the contemplation of such cases, men sometimes ascribe, with a false ingenuity, to the love of mere bodily enjoyment. But it is never difficult to see that this baser and coarser element is not the real source of our admiration. Those who hold that it is the main business of science to construct instruments for the uses of life, appear sometimes to be willing to accept the consequence which follows from such a doctrine, that the first shoemaker was a philosopher worthy of the highest admiration186. But those who maintain such paradoxes, often, by a happy inconsistency, make it their own aim, not to devise some improved covering for the feet, but to delight the mind with acute speculations, exhibited in all the graces of wit and fancy.

      It has been said187 that the key of the Baconian doctrine consists in two words, Utility and Progress. With regard to the latter point, we have already seen that the hope and prospect of a boundless progress in human knowledge had sprung up in men's minds, even in the early times of imperial Rome; and were most emphatically expressed by that very Seneca who disdained to reckon the worth of knowledge by its value in food and clothing. And when we say that Utility was the great business of Bacon's philosophy, we forget one-half of his characteristic phrase: "Ascendendo ad aximomata," no less than "descendendo ad opera," was, he repeatedly declared, the scheme of his path. He constantly spoke, we are told by his secretary188, of two kinds of experiments, experimenta fructifera, and experimenta lucifera.

      Again; when we are told by modern writers that Bacon merely recommended such induction as all men instinctively practise, we ought to recollect his own earnest and incessant declarations to the contrary. The induction hitherto practised is, he says, of no use for obtaining solid science. There are two ways189, "hæc via in usu est," "altera vera, sed intentata." Men have constantly been employed in anticipation; in illicit induction. The intellect left to itself rushes on in this road190; the conclusions so obtained are persuasive191; far more persuasive than inductions made with due caution192. But still this method must be rejected if we would obtain true knowledge. We shall then at length have ground of good hope for science when we proceed in another manner193. We must rise, not by a leap, but by small steps, by successive advances, by a gradation of ascents, trying our facts, and clearing our notions at every interval. The scheme of true philosophy, according to Bacon, is not obvious and simple, but long and technical, requiring constant care and self-denial to follow it. And we have seen that, in this opinion, his judgment is confirmed by the past history and present condition of science.