"Quem penes arbitrium est et jus et norma loquendi."
[41] As regards another important word illustrated in this chapter, it may be useful to add that the term Analogy is often employed in a wide or rather vague signification; not only by careless writers, but by philosophers. There is an important passage in Bacon's Plan of the Instauratio (prefixed to the Novum Organon) which Wood translates thus:—"The testimony and information of the senses bears always a relation to man, and not to the universe, and it is altogether a great mistake to assert that our senses are the measure of things.
The Latin original for "bears a relation" is "est ex analogiâ," but Mr. Ellis prefers rendering it by "has reference to," and confirms his decision by comparing two other Latin phrases;—one, "Materia non est cognoscibilis nisi ex analogiâ formæ"—the other, "Materia non est scibilis nisi in ordine ad formam;—ut dicit" (adds Thomas Aquinas) "Philosophus in primo Physicorum." Mr. Ellis subjoins "That the meaning of the word Analogy was misconceived by S. Thomas, by Duns Scotus, and by the schoolmen in general, is pointed out by Zabarella, De prim. rerum materiâ, I. 4."
"Philosophus" means Aristotle, who, however, in the passage referred to is faithful to his own correct definition of Analogy, and his instance may readily be stated in four terms, as will appear on reference to the passage (Ed. Bekker 191, a. 8). Argyropylus translates by "similitudine rationis," and St. Hilaire explains "analogia" for the benefit of the general reader by "rapport proportionnel"—(Leçons de Physique I. 8, s. 18).
That Bacon was really thus vague in his use of "ex analogiâ" may be gathered from his substitution of "in ordine ad" as an equivalent in the closely related passage, Nov. Org. II. 20. Such being the case with so great a writer, some little allowance may be made for difference of phrase employed by ordinary reasoners on Natural Theology.
[42] By way of assisting the young student to a clear perception of what is involved in our Science, we illustrate its ground-work at considerable length in an additional note (marked [F]) on Teleology.
[43] "Die rechte Erkenntniss kann sich erst dann einfinden wenn man weiss wie man erkennt d. h. wenn man seine eigene Natur begriffen hat." Page 5 of "Ueber den Ursprung der Sprache," von W. H. J. Bleek.
[44] Macaulay's Essays. Ed. 1852, p. 401.
[45] The division of Sciences into ancillary and "architectonic" is Aristotelian. It seems also founded in the nature of things. That real science tends to ground itself, strives after unification with kindred sciences, and, by so doing, rises into philosophy, is a fact visible in every line and letter of Faraday; and the general reader will find it exemplified throughout many fascinating pages of Dr. Tyndall's Fragments of Science for Unscientific People, particularly in his articles on Vitality, the use of the Imagination, and the life of Faraday, not to mention his own book on the great inductive philosopher.
[46] It is interesting to compare the French-Scotch, and German-Scotch types of intellect. The former flowered in the Stuart men and in David Hume. The latter produced such diversely graven characters as Sir William Hamilton and Mr. Carlyle. Hume's natural acuteness received a subtle refinement from his Jesuit educators at La Flêche. But his intellectual bent and determination was given by the French parlour-philosophy, which heralded Rousseau and Robespierre. Hume's well-known face is a truthful index to his mind. If compared with Kant's, the lesson is obvious to even an unskilled physiognomist. Self-complacency beams over every feature.