Scope of Philosophy.
6. The end or scope of philosophy is, that we may make use to our benefit of effects formerly seen; or that, by application of bodies to one another, we may produce the like effects of those we conceive in our mind, as far forth as matter, strength, and industry, will permit, for the commodity of human life. For the inward glory and triumph of mind that a man may have for the mastering of some difficult and doubtful matter, or for the discovery of some hidden truth, is not worth so much pains as the study of Philosophy requires; nor need any man care much to teach another what he knows himself, if he think that will be the only benefit of his labour. The end of knowledge is power; and the use of theorems (which, among geometricians, serve for the finding out of properties) is for the construction of problems; and, lastly, the scope of all speculation is the performing of some action, or thing to be done.
Utility of Philosophy.
7. But what the utility of philosophy is, especially of natural philosophy and geometry, will be best understood by reckoning up the chief commodities of which mankind is capable, and by comparing the manner of life of such as enjoy them, with that of others which want the same. Now, the greatest commodities of mankind are the arts; namely, of measuring matter and motion; of moving ponderous bodies; of architecture; of navigation; of making instruments for all uses; of calculating the celestial motions, the aspects of the stars, and the parts of time; of geography, &c. By which sciences, how great benefits men receive is more easily understood than expressed. These benefits are enjoyed by almost all the people of Europe, by most of those of Asia, and by some of Africa: but the Americans, and they that live near the Poles, do totally want them. But why? Have they sharper wits than these? Have not all men one kind of soul, and the same faculties of mind? What, then, makes this difference, except philosophy? Philosophy, therefore, is the cause of all these benefits. But the utility of moral and civil philosophy is to be estimated, not so much by the commodities we have by knowing these sciences, as by the calamities we receive from not knowing them. Now, all such calamities as may be avoided by human industry, arise from war, but chiefly from civil war; for from this proceed slaughter, solitude, and the want of all things. But the cause of war is not that men are willing to have it; for the will has nothing for object but good, at least that which seemeth good. Nor is it from this, that men know not that the effects of war are evil; for who is there that thinks not poverty and loss of life to be great evils? The cause, therefore, of civil war is, that men know not the causes neither of war nor peace, there being but few in the world that have learned those duties which unite and keep men in peace, that is to say, that have learned the rules of civil life sufficiently. Now, the knowledge of these rules is moral philosophy. But why have they not learned them, unless for this reason, that none hitherto have taught them in a clear and exact method? For what shall we say? Could the ancient masters of Greece, Egypt, Rome, and others, persuade the unskilful multitude to their innumerable opinions concerning the nature of their gods, which they themselves knew not whether they were true or false, and which were indeed manifestly false and absurd; and could they not persuade the same multitude to civil duty, if they themselves had understood it? Or shall those few writings of geometricians which are extant, be thought sufficient for the taking away of all controversy in the matters they treat of, and shall those innumerable and huge volumes of ethics be thought unsufficient, if what they teach had been certain and well demonstrated? What, then, can be imagined to be the cause that the writings of those men have increased science, and the writings of these have increased nothing but words, saving that the former were written by men that knew, and the latter by such as knew not, the doctrine they taught only for ostentation of their wit and eloquence? Nevertheless, I deny not but the reading of some such books is very delightful; for they are most eloquently written, and contain many clear, wholesome and choice sentences, which yet are not universally true, though by them universally pronounced. From whence it comes to pass, that the circumstances of times, places, and persons being changed, they are no less frequently made use of to confirm wicked men in their purposes, than to make them understand the precepts of civil duties. Now that which is chiefly wanting in them, is a true and certain rule of our actions, by which we might know whether that we undertake be just or unjust. For it is to no purpose to be bidden in every thing to do right, before there be a certain rule and measure of right established, which no man hitherto hath established. Seeing, therefore, from the not knowing of civil duties, that is, from the want of moral science, proceed civil wars, and the greatest calamities of mankind, we may very well attribute to such science the production of the contrary commodities. And thus much is sufficient, to say nothing of the praises and other contentment proceeding from philosophy, to let you see the utility of the same in every kind thereof.
Subject of Philosophy.
8. The subject of Philosophy, or the matter it treats of, is every body of which we can conceive any generation, and which we may, by any consideration thereof, compare with other bodies, or which is capable of composition and resolution; that is to say, every body of whose generation or properties we can have any knowledge. And this may be deduced from the definition of philosophy, whose profession it is to search out the properties of bodies from their generation, or their generation from their properties; and, therefore, where there is no generation or property, there is no philosophy. Therefore it excludes Theology, I mean the doctrine of God, eternal, ingenerable, incomprehensible, and in whom there is nothing neither to divide nor compound, nor any generation to be conceived.
It excludes the doctrine of angels, and all such things as are thought to be neither bodies nor properties of bodies; there being in them no place neither for composition nor division, nor any capacity of more and less, that is to say, no place for ratiocination.
It excludes history, as well natural as political, though most useful (nay necessary) to philosophy; because such knowledge is but experience, or authority, and not ratiocination.
It excludes all such knowledge as is acquired by Divine inspiration, or revelation, as not derived to us by reason, but by Divine grace in an instant, and, as it were, by some sense supernatural.
It excludes not only all doctrines which are false, but such also as are not well-grounded; for whatsoever we know by right ratiocination, can neither be false nor doubtful; and, therefore, astrology, as it is now held forth, and all such divinations rather than sciences, are excluded.