XI. BACON IN GERMANY.[35]
“If our German philosophy is considered in England and in France as German dreaming, we ought not to render evil for evil, but rather to prove the groundlessness of such accusations by endeavoring ourselves to appreciate, without any prejudice, the philosophers of France and England, such as they are, and doing them that justice which they deserve; especially as, in scientific subjects, injustice means ignorance.” With these words M. Kuno Fischer introduces his work on Bacon to the German public; and what he says is evidently intended, not as an attack upon the conceit of French, and the exclusiveness of English philosophers, but rather as an apology which the author feels that he owes to his own countrymen. It would seem, indeed, as if a German was bound to apologize for treating Bacon as an equal of Leibnitz, Kant, Hegel, and Schelling. Bacon's name is never mentioned by German writers without some proviso that it is only by a great stretch of the meaning of the word, or by courtesy, that he can be called a philosopher. His philosophy, it is maintained, ends where all true philosophy begins; and his style or method has frequently been described [pg 218] as unworthy of a systematic thinker. Spinoza, who has exercised so great an influence on the history of thought in Germany, was among the first who spoke slightingly of the inductive philosopher. When treating of the causes of error, he writes, “What he (Bacon) adduces besides, in order to explain error, can easily be traced back to the Cartesian theory; it is this, that the human will is free and more comprehensive than the understanding, or, as Bacon expresses himself in a more confused manner, in the forty-ninth aphorism, ‘The human understanding is not a pure light, but obscured by the will.’ ” In works on the general history of philosophy, German authors find it difficult to assign any place to Bacon. Sometimes he is classed with the Italian school of natural philosophy, sometimes he is contrasted with Jacob Boehme. He is named as one of the many who helped to deliver mankind from the thralldom of scholasticism. But any account of what he really was, what he did to immortalize his name, and to gain that prominent position among his own countrymen which he has occupied to the present day, we should look for in vain even in the most complete and systematic treatises on the history of philosophy published in Germany. Nor does this arise from any wish to depreciate the results of English speculation in general. On the contrary, we find that Hobbes, Locke, Berkeley, and Hume are treated with great respect. They occupy well-marked positions in the progress of philosophic thought. Their names are written in large letters on the chief stations through which the train of human reasoning passed before it arrived at Kant and Hegel. Locke's philosophy took for a time complete possession of the German mind, and called forth some of the most important [pg 219] and decisive writings of Leibnitz; and Kant himself owed his commanding position to the battle which he fought and won against Hume. Bacon alone has never been either attacked or praised, nor have his works, as it seems, ever been studied very closely by Germans. As far as we can gather, their view of Bacon and of English philosophy is something as follows. Philosophy, they say, should account for experience; but Bacon took experience for granted. He constructed a cyclopædia of knowledge, but he never explained what knowledge itself was. Hence philosophy, far from being brought to a close by his “Novum Organon,” had to learn again to make her first steps immediately after his time. Bacon had built a magnificent palace, but it was soon found that there was no staircase in it. The very first question of all philosophy, “How do we know?” or, “How can we know?” had never been asked by him. Locke, who came after him, was the first to ask it, and he endeavored to answer it in his “Essay concerning Human Understanding.” The result of his speculations was, that the mind is a tabula rasa, that this tabula rasa becomes gradually filled with sensuous perceptions, and that these sensuous perceptions arrange themselves into classes, and thus give rise to more general ideas or conceptions. This was a step in advance; but there was again one thing taken for granted by Locke,—the perceptions. This led to the next step in English philosophy, which was made by Berkeley. He asked the question, “What are perceptions?” and he answered it boldly: “Perceptions are the things themselves, and the only cause of these perceptions is God.” But this bold step was in reality but a bold retreat. Hume accepted the results both of Locke and Berkeley. He [pg 220] admitted with Locke that the impressions of the senses are the source of all knowledge; he admitted with Berkeley that we know nothing beyond the impressions of our senses. But when Berkeley speaks of the cause of these impressions, Hume points out that we have no right to speak of anything like cause and effect, and that the idea of causality, of necessary sequence, on which the whole fabric of our reasoning rests, is an assumption; inevitable, it may be, yet an assumption. Thus English philosophy, which seemed to be so settled and positive in Bacon, ended in the most unsettled and negative skepticism in Hume; and it was only through Kant that, according to the Germans, the great problem was solved at last, and men again knew how they knew.
From this point of view, which we believe to be that generally taken by German writers of the historical progress of modern philosophy, we may well understand why the star of Bacon should disappear almost below their horizon. And if those only are to be called philosophers who inquire into the causes of our knowledge, or into the possibility of knowing and being, a new name must be invented for men like him, who are concerned alone with the realities of knowledge. The two are antipodes,—they inhabit two distinct hemispheres of thought. But German Idealism, as M. Kuno Fischer says, would have done well if it had become more thoroughly acquainted with its opponent:—
“And if it be objected,” he says, “that the points of contact between German and English philosophy, between Idealism and Realism, are less to be found in Bacon than in other philosophers of his kind; that it was not Bacon, but Hume, who influenced Kant; that it was not Bacon, but Locke, who influenced Leibnitz; that Spinoza, if he received any impulse at all from [pg 221] those quarters, received it from Hobbes, and not from Bacon, of whom he speaks in several places very contemptuously,—I answer, that it was Bacon whom Des Cartes, the acknowledged founder of dogmatic Idealism, chose for his antagonist. And as to those realistic philosophers who have influenced the opposite side of philosophy in Spinoza, Leibnitz, and Kant, I shall be able to prove that Hobbes, Locke, Hume, are all descendants of Bacon, that they have their roots in Bacon, that without Bacon they cannot be truly explained and understood, but only be taken up in a fragmentary form, and, as it were, plucked off. Bacon is the creator of realistic philosophy. Their age is but a development of the Baconian germs; every one of their systems is a metamorphosis of Baconian philosophy. To the present day, realistic philosophy has never had a greater genius than Bacon, its founder; none who has manifested the truly realistic spirit that feels itself at home in the midst of life, in so comprehensive, so original and characteristic, so sober, and yet at the same time so ideal and aspiring a manner; none, again, in whom the limits of this spirit stand out in such distinct and natural relief. Bacon's philosophy is the most healthy and quite inartificial expression of Realism. After the systems of Spinoza and Leibnitz had moved me for a long time, had filled, and, as it were, absorbed me, the study of Bacon was to me like a new life, the fruits of which are gathered in this book.”
After a careful perusal of M. Fischer's work, we believe that it will not only serve in Germany as a useful introduction to the study of Bacon, but that it will be read with interest and advantage by many persons in England who are already acquainted with the chief works of the philosopher. The analysis which he gives of Bacon's philosophy is accurate and complete; and, without indulging in any lengthy criticisms, he has thrown much light on several important points. He first discusses the aim of his philosophy, and characterizes it as Discovery in general, as the conquest of nature by man (Regnum hominis, interpretatio naturæ). He then enters into the means which it supplies for accomplishing this conquest, and which consist chiefly in experience:—
“The chief object of Bacon's philosophy is the establishment and extension of the dominion of man. The means of accomplishing this we may call culture, or the application of physical powers toward human purposes. But there is no such culture without discovery, which produces the means of culture; no discovery without science, which understands the laws of nature; no science without natural science; no natural science without an interpretation of nature; and this can only be accomplished according to the measure of our experience.”
M. Fischer then proceeds to discuss what he calls the negative or destructive part of Bacon's philosophy (pars destruens),—that is to say, the means by which the human mind should be purified and freed from all preconceived notions before it approaches the interpretation of nature. He carries us through the long war which Bacon commenced against the idols of traditional or scholastic science. We see how the idola tribus, the idola specus, the idola fori, and the idola theatri, are destroyed by his iconoclastic philosophy. After all these are destroyed, there remains nothing but uncertainty and doubt; and it is in this state of nudity, approaching very nearly to the tabula rasa of Locke, that the human mind should approach the new temple of nature. Here lies the radical difference between Bacon and Des Cartes, between Realism and Idealism. Des Cartes also, like Bacon, destroys all former knowledge. He proves that we know nothing for certain. But after he has deprived the human mind of all its imaginary riches, he does not lead it on, like Bacon, to a study of nature, but to a study of itself as the only subject which can be known for certain, Cogito, ergo sum. His philosophy leads to a study of the fundamental laws of knowing and being; that of Bacon enters at once into the gates of nature, with the innocence of a child (to use his [pg 223] own expression) who enters the kingdom of God. Bacon speaks, indeed, of a Philosophia prima as a kind of introduction to Divine, Natural, and Human Philosophy; but he does not discuss in this preliminary chapter the problem of the possibility of knowledge, nor was it with him the right place to do so. It was destined by him as a “receptacle for all such profitable observations and axioms as fall not within the compass of the special parts of philosophy or sciences, but are more common, and of a higher stage.” He mentions himself some of these axioms, such as—“Si inæqualibus æqualia addas, omnia erunt inæqualia;” “Quæ in eodem tertio conveniunt, et inter se conveniunt;” “Omnia mutantur, nil interit.” The problem of the possibility of knowledge would generally be classed under metaphysics; but what Bacon calls Metaphysique is, with him, a branch of philosophy treating only on Formal and Final Causes, in opposition to Physique, which treats on Material and Efficient Causes. If we adopt Bacon's division of philosophy, we might still expect to find the fundamental problem discussed in his chapter on Human Philosophy; but here, again, he treats man only as a part of the continent of Nature, and when he comes to consider the substance and nature of the soul or mind, he declines to enter into this subject, because “the true knowledge of the nature and state of soul must come by the same inspiration that gave the substance.” There remains, therefore, but one place in Bacon's cyclopædia where we might hope to find some information on this subject,—namely, where he treats on the faculties and functions of the mind, and in particular, of understanding and reason. And here he dwells indeed on the doubtful evidence of [pg 224] the senses as one of the causes of error so frequently pointed out by other philosophers. But he remarks that, though they charged the deceit upon the senses, their chief errors arose from a different cause, from the weakness of their intellectual powers, and from the manner of collecting and concluding upon the reports of the senses. And he then points to what is to be the work of his life,—an improved system of invention, consisting of the Experientia Literata, and the Interpretatio Naturæ.
It must be admitted, therefore, that one of the problems which has occupied most philosophers,—nay, which, in a certain sense, may be called the first impulse to all philosophy,—the question whether we can know anything, is entirely passed over by Bacon; and we may well understand why the name and title of philosopher has been withheld from one who looked upon human knowledge as an art, but never inquired into its causes and credentials. This is a point which M. Fischer has not overlooked; but he has not always kept it in view, and in wishing to secure to Bacon his place in the history of philosophy, he has deprived him of that more exalted place which Bacon himself wished to occupy in the history of the world. Among men like Locke, Hume, Kant, and Hegel, Bacon is, and always will be, a stranger. Bacon himself would have drawn a very strong line between their province and his own. He knows where their province lies; and if he sometimes speaks contemptuously of formal philosophy, it is only when formal philosophy has encroached on his own ground, or when it breaks into the enclosure of revealed religion, which he wished to be kept sacred. There, he holds, the human mind should not enter, except in the attitude of the Semnones, with chained hands.
Bacon's philosophy could never supplant the works of Plato and Aristotle, and though his method might prove useful in every branch of knowledge,—even in the most abstruse points of logic and metaphysics,—yet there has never been a Baconian school of philosophy, in the sense in which we speak of the school of Locke or Kant. Bacon was above or below philosophy. Philosophy, in the usual sense of the word, formed but a part of his great scheme of knowledge. It had its place therein, side by side with history, poetry, and religion. After he had surveyed the whole universe of knowledge, he was struck by the small results that had been obtained by so much labor, and he discovered the cause of this failure in the want of a proper method of investigation and combination. The substitution of a new method of invention was the great object of his philosophical activity; and though it has been frequently said that the Baconian method had been known long before Bacon, and had been practiced by his predecessors with much greater success than by himself or his immediate followers, it was his chief merit to have proclaimed it, and to have established its legitimacy against all gainsayers. M. Fischer has some very good remarks on Bacon's method of induction, particularly on the instantiæ prærogativæ which, as he points out, though they show the weakness of his system, exhibit at the same time the strength of his mind, which rises above all the smaller considerations of systematic consistency, where higher objects are at stake.
M. Fischer devotes one chapter to Bacon's relation to the ancient philosophers, and another to his views on poetry. In the latter, he naturally compares Bacon with his contemporary, Shakespeare. We recommend this chapter, as well as a similar one in a work on [pg 226] Shakespeare by Gervinus, to the author of the ingenious discovery that Bacon was the real author of Shakespeare's plays. Besides an analysis of the constructive part of Bacon's philosophy, or the Instauratio Magna, M. Fischer gives us several interesting chapters, in which he treats of Bacon as an historical character, of his views on religion and theology, and of his reviewers. His defense of Bacon's political character is the weakest part of his work. He draws an elaborate parallel between the spirit of Bacon's philosophy and the spirit of his public acts. Discovery, he says, was the object of the philosopher; success that of the politician. But what can be gained by such parallels? We admire Bacon's ardent exertions for the successful advancement of learning, but, if his acts for his own advancement were blamable, no moralist, whatever notions he may hold on the relation between the understanding and the will, would be swayed in his judgment of Lord Bacon's character by such considerations. We make no allowance for the imitative talents of a tragedian, if he stands convicted of forgery, nor for the courage of a soldier, if he is accused of murder. Bacon's character can only be judged by the historian, and by a careful study of the standard of public morality in Bacon's times. And the same may be said of the position which he took with regard to religion and theology. We may explain his inclination to keep religion distinct from philosophy by taking into account the practical tendencies of all his labors. But there is such a want of straightforwardness, and we might almost say, of real faith, in his theological statements, that no one can be surprised to find that, while he is taken as the representative of orthodoxy by some, he has been attacked by others as the most dangerous and [pg 227] insidious enemy of Christianity. Writers of the school of De Maistre see in him a decided atheist and hypocrite.