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true ends of knowledge, and that they seek it not either for pleasure of the mind, or for contention, or for superiority to others, or for profit, or fame, or power, or any of these inferior things; but for the benefit and use of life; and that they perfect and govern it in charity. For it was from lust of power that the angels fell, from lust of knowledge that man fell; but of charity there can be no excess, neither did angel or man ever come in danger by it.

The requests I have to make are these. Of myself I say nothing; but in behalf of the business which is in hand I entreat men to believe that it is not an opinion to be held, but a work to be done; and to be well assured that I am labouring to lay the foundation, not of any sect or doctrine, but of human utility and power. Next, I ask them to deal fairly by their own interests, and laying aside all emulations and prejudices in favour of this or that opinion, to join in consultation for the common good; and being now freed and guarded by the securities and helps which I offer from the errors and impediments of the way, to come forward themselves and take part in that which remains to be done. Moreover, to be of good hope, nor to imagine that this Instauration of mine is a thing infinite and beyond the power of man, when it is in fact the true end and termination of infinite error; and seeing also that it is by no means forgetful of the conditions of mortality and humanity, (for it does not suppose that the work can be altogether completed within one generation, but provides for its being taken up by another); and finally that it seeks for the sciences not arrogantly in the little cells of human wit, but with reverence in the greater world. But it is the empty things that are vast: things solid are most contracted and lie in little room. And now I have only one favour more to ask (else injustice to me may perhaps imperil the business itself)-that men will consider well how far, upon that which I must needs assert (if I am to be consistent with myself), they are entitled to judge and decide upon these doctrines of mine; inasmuch as all that premature human reasoning which anticipates inquiry, and is abstracted from the facts rashly and sooner than is fit, is by me rejected (so far as the inquisition of nature is concerned), as a thing uncertain, confused, and ill built up; and I cannot be fairly asked to abide by the decision of a tribunal which is itself on its trial.



The work is in six Parts:

1. The Divisions of the Sciences.

2. The New Organon; or Directions concerning the Interpretation of Nature.

3. The Phenomena of the Universe; or a Natural and Experimental History for the foundation of Philosophy.

4. The Ladder of the Intellect.

5. The Forerunners; or Anticipations of the New Philosophy. 6. The New Philosophy; or Active Science.

The Arguments of the several Parts.

Ir being part of my design to set everything forth, as far as may be, plainly and perspicuously (for nakedness of the mind is still, as nakedness of the body once was, the companion of innocence and simplicity), let me first explain the order and plan of the work. I distribute it into six parts.


The first part exhibits a summary or general description of the knowledge which the human race at present possesses. For I thought it good to make some pause upon that which is received; that thereby the old may be more easily made perfect and the new more easily approached. And I hold the improvement of that which we have to be as much an object as the acquisition of more. Besides which it will make me the better listened to; for "He that is ignorant (says the proverb) receives not the words of knowledge, unless thou first tell him that which is in his own heart.” We will therefore make a coasting voyage along the shores of the arts and sciences received; not without importing into them some useful things by the way.

In laying out the divisions of the sciences however, I take into account not only things already invented and known, but

likewise things omitted which ought to be there. For there are found in the intellectual as in the terrestial globe waste regions as well as cultivated ones. It is no wonder therefore if I am sometimes obliged to depart from the ordinary divisions. For in adding to the total you necessarily alter the parts and sections; and the received divisions of the sciences are fitted. only to the received sum of them as it stands now.

With regard to those things which I shall mark as omitted, I intend not merely to set down a simple title or a concise argument of that which is wanted. For as often as I have occasion to report anything as deficient, the nature of which is at all obscure, so that men may not perhaps easily understand what I mean or what the work is which I have in my head, I shall always (provided it be a matter of any worth) take care to subjoin either directions for the execution of such work, or else a portion of the work itself executed by myself as a sample of the whole: thus giving assistance in every case either by work or by counsel. For if it were for the sake of my own reputation only and other men's interests were not concerned in it, I would not have any man think that in such cases merely some light and vague notion has crossed my mind, and that the things which I desire and offer at are no better than wishes; when they are in fact things which men may certainly command if they will, and of which I have formed in my own mind a clear and detailed conception. For I do not propose merely to survey these regions in my mind, like an augur taking auspices, but to enter them like a general who means to take possession.-So much for the first part of the work.

Having thus coasted past the ancient arts, the next point is to equip the intellect for passing beyond. To the second part therefore belongs the doctrine concerning the better and more perfect use of human reason in the inquisition of things, and the true helps of the understanding: that thereby (as far as the condition of mortality and humanity allows) the intellect may be raised and exalted, and made capable of overcoming the difficulties and obscurities of nature. The art which I introduce with this view (which I call Interpretation of Nature) is a kind of logic; though the difference between it and the ordinary logic is great; indeed immense. For the ordinary

logic professes to contrive and prepare helps and guards for the understanding, as mine does; and in this one point they agree. But mine differs from it in three points especially; viz. in the end aimed at; in the order of demonstration; and in the starting point of the inquiry.

For the end which this science of mine proposes is the invention not of arguments but of arts; not of things in accordance with principles, but of principles themselves; not of probable reasons, but of designations and directions for works. And as the intention is different, so accordingly is the effect; the effect of the one being to overcome an opponent in argument, of the other to command nature in action.

In accordance with this end is also the nature and order of the demonstrations. For in the ordinary logic almost all the work is spent about the syllogism. Of induction the logicians seem hardly to have taken any serious thought, but they pass it by with a slight notice, and hasten on to the formulæ of disputation. I on the contrary reject demonstration by syllogism, as acting too confusedly, and letting nature slip out of its hands. For although no one can doubt that things which agree in a middle term agree with one another (which is a proposition of mathematical certainty), yet it leaves an opening for deception; which is this. The syllogism consists of propositions; propositions of words; and words are the tokens and signs of notions. Now if the very notions of the mind (which are as the soul of words and the basis of the whole structure) be improperly and overhastily abstracted from facts, vague, not sufficiently definite, faulty in short in many ways, the whole edifice tumbles. I therefore reject the syllogism; and that not only as regards principles (for to principles the logicians themselves do not apply it) but also as regards middle propositions; which, though obtainable no doubt by the syllogism, are, when so obtained, barren of works, remote from practice, and altogether unavailable for the active department of the sciences. Although therefore I leave to the syllogism and these famous and boasted modes of demonstration their jurisdiction over popular arts and such as are matter of opinion (in which department I leave all as it is), yet in dealing with the nature of things I use induction throughout, and that in the minor propositions as well as the major. For I consider induction to be that form of demonstration which upholds the sense, and closes with nature,

and comes to the very brink of operation, if it does not actually deal with it.

Hence it follows that the order of demonstration is likewise inverted. For hitherto the proceeding has been to fly at once from the sense and particulars up to the most general propositions, as certain fixed poles for the argument to turn upon, and from these to derive the rest by middle terms: a short way, no doubt, but precipitate; and one which will never lead to nature, though it offers an easy and ready way to disputation. Now my plan is to proceed regularly and gradually from one axiom to another, so that the most general are not reached till the last: but then when you do come to them you find them to be not empty notions, but well defined, and such as nature would really recognise as her first principles, and such as lie at the heart and marrow of things.

But the greatest change I introduce is in the form itself of induction and the judgment made thereby. For the induction of which the logicians speak, which proceeds by simple enumeration, is a puerile thing; concludes at hazard; is always liable to be upset by a contradictory instance; takes into account only what is known and ordinary; and leads to no result.

Now what the sciences stand in need of is a form of induction which shall analyse experience and take it to pieces, and by a due process of exclusion and rejection lead to an inevitable conclusion. And if that ordinary mode of judgment practised by the logicians was so laborious, and found exercise for such great wits, how much more labour must we be prepared to bestow upon this other, which is extracted not merely out of the depths of the mind, but out of the very bowels of nature.

Nor is this all. For I also sink the foundations of the sciences deeper and firmer; and I begin the inquiry nearer the source than men have done heretofore; submitting to examination those things which the common logic takes on trust. For first, the logicians borrow the principles of each science. from the science itself; secondly, they hold in reverence the first notions of the mind; and lastly, they receive as conclusive the immediate informations of the sense, when well disposed. Now upon the first point, I hold that true logic ought to enter the several provinces of science armed with a higher authority than belongs to the principles of those sciences themselves, and

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