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and sinews well anointed and medicated according to the rules of art, would he not cry out that they were only taking pains to show a kind of method and discretion in their madness? Yet just so it is that men proceed in matters intellectual, —— with just the same kind of mad effort and useless combination of forces,— when they hope great things either from the number and co-operation or from the excellency and acuteness of individual wits; yea, and when they endeavour by Logic (which may be considered as a kind of athletic art) to strengthen the sinews of the understanding; and yet with all this study and endeavour it is apparent to any true judgment that they are but applying the naked intellect all the time; whereas in every great work to be done by the hand of man it is manifestly impossible, without instruments and machinery, either for the strength of each to be exerted or the strength of all to be united.
Upon these premises two things occur to me of which, that they may not be overlooked, I would have men reminded. First it falls out fortunately as I think for the allaying of contradictions and heart-burnings, that the honour and reverence due to the ancients remains untouched and undiminished; while I may carry out my designs and at the same time reap the fruit of my modesty. For if I should profess that I, going the same road as the ancients, have something better to produce, there must needs have been some comparison or rivalry between us (not to be avoided by any art of words) in respect of excellency or ability of wit; and though in this there would be nothing unlawful or new (for if there be anything misapprehended by them, or falsely laid down, why may not I, using a liberty common to all, take exception to it?) yet the contest, however just and allowable, would have been an unequal one perhaps, in respect of the measure of my own powers. As it is however, my object being to open a new way for the understanding, a way by them untried and unknown, the case is altered; party zeal and emulation are at an end; and I appear merely as a guide to point out the road; an office of small authority, and depending more upon a kind of luck than upon any ability or excellency. And thus much relates to the persons only. The other point of which I would have men reminded relates to the matter itself.
Be it remembered then that I am far from wishing to
interfere with the philosophy which now flourishes, or with any other philosophy more correct and complete than this which has been or may hereafter be propounded. For I do not object to the use of this received philosophy, or others like it, for supplying matter for disputations or ornaments for discourse, -for the professor's lecture and for the business of life. Nay more, I declare openly that for these uses the philosophy which I bring forward will not be much available. It does not lie in the way. It cannot be caught up in passage. It does not flatter the understanding by conformity with preconceived notions. Nor will it come down to the apprehension of the vulgar except by its utility and effects.
Let there be therefore (and may it be for the benefit of both) two streams and two dispensations of knowledge; and in like manner two tribes or kindreds of students in philosophytribes not hostile or alien to each other, but bound together by mutual services; let there in short be one method for the cultivation, another for the invention, of knowledge.
And for those who prefer the former, either from hurry or from considerations of business or for want of mental power to take in and embrace the other (which must needs be most. men's case), I wish that they may succeed to their desire in what they are about, and obtain what they are pursuing. But if any man there be who, not content to rest in and use the knowledge which has already been discovered, aspires to penetrate further; to overcome, not an adversary in argument, but nature in action; to seek, not pretty and probable conjectures, but certain and demonstrable knowledge; -I invite all such to join themselves, as true sons of knowledge, with me, that passing by the outer courts of nature, which numbers have trodden, we may find a way at length into her inner chambers. And to make my meaning clearer and to familiarise the thing by giving it a name, I have chosen to call one of these methods or ways Anticipation of the Mind, the other Interpretation of Nature.
Moreover I have one request to make. I have on my own part made it my care and study that the things which I shall propound should not only be true, but should also be presented to men's minds, how strangely soever preoccupied and obstructed, in a manner not harsh or unpleasant. It is but reasonable however (especially in so great a restoration of learning
and knowledge) that I should claim of men one favour in return; which is this; If any one would form an opinion or judgment either out of his own observation, or out of the crowd of authorities, or out of the forms of demonstration (which have now acquired a sanction like that of judicial laws), concerning these speculations of mine, let him not hope that he can do it in passage or by the by; but let him examine the thing thoroughly; let him make some little trial for himself of the way which I describe and lay out; let him familiarise his thoughts with that subtlety of nature to which experience bears witness; let him correct by seasonable patience and due delay the depraved and deep-rooted habits of his mind; and when all this is done and he has begun to be his own master, let him (if he will) use his own judgment.