第58章

“His judgments,” however, “are commonly given ex cathedra, or, if he endeavours to elucidate them, it is by similes and illustrations and pointed animadversions more than by direct and appropriate arguments. General reasoning is absolutely essential in philosophy; the want of it is marked in Bacon’s writings.” (2) His practical writings are specially interesting; but we do not find the bright flashes of genius that we expected. As during his career in the state he acted in accordance with practical utility, he now, at its conclusion, likewise applied himself in a practical way to scientific endeavours, and considered and treated the sciences in accordance with concrete experience and investigation. His is a consideration of the present, he makes the most of, and ascribes value to it as it appears; the existent is thus regarded with open eyes, respect is paid to it as to what reigns preeminent, and this sensuous perception is reverenced and recognized. Here a confidence on the part of reason in itself and in nature is awakened; it thinkingly applies itself to nature, certain of finding the truth in it, since both are in themselves harmonious.

Bacon likewise treated the sciences methodically; he did not merely bring forward opinions and sentiments, he did not merely express himself regarding the sciences dogmatically, as a fine gentleman might, but he went into the matter closely, and established a method in respect of scientific knowledge. It is only through this method of investigation introduced by him that he is noteworthy - it is in that way alone that he can be considered to belong to the history of the sciences and of philosophy. And through this principle of methodical knowledge he has likewise produced a great effect upon his times, by drawing attention to what was lacking in the sciences, both in their methods and in their content. He set forth the general principles of procedure in an empirical philosophy. The spirit of the philosophy of Bacon is to take experience as the true and only source of knowledge, and then to regulate the thought concerning it. Knowledge from experience stands in opposition to knowledge arising from the speculative Notion, and the opposition is apprehended in so acute a manner that the knowledge proceeding from the Notion is ashamed of the knowledge from experience, just as this again takes up a position of antagonism to the knowledge through the Notion. What Cicero says of Socrates may be said of Bacon, that he brought Philosophy down to the world, to the homes and every-day lives of men (Vol. I. p. 389).

To a certain extent knowledge from the absolute Notion may assume an air of superiority over this knowledge; but it is essential, as far as the Idea is concerned, that the particularity of the content should be developed. The Notion is an essential matter, but as such its finite side is just as essential. Mind gives presence, external existence, to itself; to come to understand this extension, the world as it is, the sensuous universe, to understand itself as this, i.e., with its manifest, sensuous extension, is one side of things. The other side is the relation to the Idea. Abstraction in and for itself must determine and particularize itself. The Idea is concrete, self-determining, it has the principle of development; and perfect knowledge is always developed. A conditional knowledge in respect of the Idea merely signifies that the working out of the development has not yet advanced very far. But we have to deal with this development; and for this development and determination of the particular from the Idea, so that the knowledge of the universe, of nature, may be cultivated - for this, the knowledge of the particular is necessary. This particularity must be worked out on its own account; we must become acquainted with empirical nature, both with the physical and with the human. The merit of modern times is to have accomplished or furthered these ends; it was in the highest degree unsatisfactory when the ancients attempted the work.

Empiricism is not merely an observing, hearing, feeling, etc., a perception of the individual; for it really sets to work to find the species, the universal, to discover laws. Now because it does this, it comes within the territory of the Notion - it begets what pertains to the region of the Idea; it thus prepares the empirical material for the Notion, so that the latter can then receive it ready for its use. If the science is perfected the Idea must certainly issue forth of itself; science as such no longer commences from the empiric. But in order that this science may come into existence, we must have the progression from the individual and particular to the universal - an activity which is a reaction on the given material of empiricism in order to bring about its reconstruction. The demand of a priori knowledge, which seems to imply that the Idea should construct from itself, is thus a reconstruction only, or what is in religion accomplished through sentiment and feeling.