The first thinker to make experiential knowledge the foundation for all cognition is Francis Bacon. He, along with Rene Descartes, proclaimed the basic principles for the New Age. Bacon's philosophy has generated a fundamental commandment for Western thinking: knowledge is power. It was in science that he saw the most powerful tool for progressive social change. But who was this famous philosopher, what is the essence of his doctrine?
Childhood and youth
The founder of the philosophy of the new era, Bacon was born on the twenty-second of January 1561 in London. His father was a senior official at the court of Elizabeth. The atmosphere of the house, the education of the parents, undoubtedly influenced little Francis. At twelve, he was sent to Trinity College at Cambridge University. Three years later, he was sent to Paris as part of the royal mission, but the young man soon returned due to the death of his father. In England, he took up jurisprudence, and very successfully. However, he regarded his successful activities as a lawyer only as a springboard to his political and social career. Undoubtedly, the whole subsequent philosophy of F. Bacon experienced the experiences of this period. Already in 1584 he was first elected to the House of Commons. At the court of Jacob First Stuart, the young politician was quickly elevated. The king granted him many ranks, awards and high posts.
Career
Bacon's philosophy is closely related to the reign of King James the First. In 1614, the king completely dissolved the parliament and ruled virtually single-handedly. However, in need of advisers, Jacob brought Sir Francis closer to him. By 1621, Bacon was appointed Lord of the High Chancellery, Baron of Verulam, Viscount Saint Albanian, curator of the royal seal and honorary member of the so-called Privy Council. When the king nevertheless needed to re-convene the parliament, the parliamentarians did not forgive such an exaltation to the ordinary former lawyer, and he was sent to retire. An outstanding philosopher and politician died on April 9, 1626.
Works
Over the years of courtly troublesome service, the empirical philosophy of F. Bacon developed thanks to his interest in science, law, morality, religion and ethics. His writings glorified his author as a great thinker and de facto ancestor of the whole philosophy of the New Age. In 1597, the first work entitled “Experiments and Instructions” was published, which was then refined twice and reprinted many times. In 1605, the essay "On the Significance and Success of Knowledge, Divine and Human," was published. After his departure from politics, Francis Bacon, whose quotes can be seen in many modern works on philosophy, delved into his mental research. In 1629, the New Organon was published, and in 1623, On the Dignity and Advancement of Science. Bacon’s philosophy, briefly and abstractly presented in allegorical form for a better understanding of the masses, was reflected in the utopian novel “New Atlantis”. Other beautiful works: "On Heaven", "On the Beginnings and Causes", "The History of King Henry the Seventeenth", "The History of Death and Life".
The main thesis
The whole scientific and ethical thought of the New Age was anticipated by Bacon's philosophy. It is very difficult to summarize its entire array, but it can be said that the main purpose of this author’s essay is to lead to a more perfect form of communication between things and the mind. It is the mind - the highest measure of value. The philosophy of the New Age and Enlightenment, developed by Bacon, made special emphasis on correcting the barren and vague concepts that are used in the sciences. Hence the need to "turn to things with a new look and carry out the restoration of the arts and sciences and, in general, all human knowledge."
A look at science
Francis Bacon, whose quotes were used by almost all the eminent philosophers of the New Age, believed that science from the time of the ancient Greeks had made very little progress in understanding and exploring nature. People began to think less about the initial principles and concepts. Thus, Bacon’s philosophy encourages descendants to pay attention to the development of science and do this to improve their entire lives. He opposed the prejudices about science, sought recognition of scientific research and scientists. It was with him that a sharp change in European culture began; it was from his thoughts that many areas of the philosophy of the New Age grew. Science from a suspicious occupation in the eyes of the people of Europe is becoming a prestigious and important field of knowledge. In this regard, many philosophers, scientists and thinkers are following in the footsteps of Bacon. In place of scholasticism, which was completely divorced from technical practice and the knowledge of nature, comes science, which has a close connection with philosophy and is based on special experiments and experiments.
Outlook on education
In his book The Great Restoration of Sciences, Bacon drew up a well-thought-out and detailed plan for changing the entire education system: its financing, approved provisions and charters, and the like. He was one of the first politicians and philosophers who focused on the importance of activities to provide funds for education and experimentation. Bacon also stated the need to review university teaching programs. Even now, getting acquainted with Bacon’s thoughts, one can be surprised at the depth of his perspicacity as a statesman, scientist and thinker: the program from the Great Restoration of Sciences is still relevant today. It is hard to imagine how revolutionary it was in the seventeenth century. It was thanks to Sir Francis that the seventeenth century in England became the "century of great scientists and scientific discoveries." It was Bacon’s philosophy that became the forerunner of such modern disciplines as sociology, economics of science, and science of science. The main contribution of this philosopher to the practice and theory of science was that he saw the need to bring scientific knowledge under the methodological and philosophical foundation. The philosophy of F. Bacon was aimed at the synthesis of all sciences into a single system.
Differentiation of science
Sir Francis wrote that the most correct division of human knowledge is the division into three natural abilities of a rational soul. History in this scheme corresponds to memory, philosophy is reason, and poetry is imagination. History is divided into civil and natural. Poetry is divided into parabolic, dramatic and epic. The most detailed classification of philosophy, which is divided into a huge number of subspecies and species. Bacon also separates it from the “inspired theology,” which he provides exclusively to theologians and theologians. Philosophy is divided into natural and transcendental. The first block includes teachings on nature: physics and metaphysics, mechanics, and mathematics. They form the backbone of such a phenomenon as the philosophy of the New Age. Bacon thinks broadly and widely about a person. His ideas include the doctrine of the body (this includes medicine, athletics, art, music, cosmetics), and the doctrine of the soul, which has many subsections. It includes such sections as ethics, logic (theory of memorization, discovery, judgment) and “civil science” (which includes the doctrine of business relations, the state, and government). A complete classification of Bacon does not leave without due attention any of the areas of knowledge existing at that time.
The New Organon
Bacon's philosophy, summarized briefly and abstractly above, flourishes in The New Organon. It begins with reflection on the fact that man, the interpreter and servant of nature, understands and performs, comprehends in the order of nature by reflection or deed. The philosophy of Bacon and Descartes, his actual contemporary, is a new milestone in the development of world thought, as it involves the renewal of science, the complete elimination of false concepts and "ghosts", which, according to these thinkers, deeply embraced the human mind and became entrenched in it. In the New Organon, the view is expressed that the old medieval church-scholastic way of thinking is in deep crisis, and this kind of knowledge (like the corresponding research methods) is imperfect. Bacon's philosophy is that the path of knowledge is extremely difficult, as knowing nature is like a labyrinth in which you must make your own path, and whose roads are diverse and often deceiving. And those who usually lead people along these paths often go astray themselves and increase the number of wandering and wandering. That is why there is an urgent need to carefully study the principles of obtaining new scientific knowledge and experience. The philosophy of Bacon and Descartes, and then Spinoza is based on the establishment of a holistic structure and methods of knowledge. The first task here is the purification of the mind, its liberation and preparation for creative work.
Ghosts - what is it?
Bacon’s philosophy speaks of the purification of the mind so that it approaches the truth, which consists of three exposures: the exposure of the generated mind of man, philosophies and evidence. Accordingly, four “ghosts” are distinguished. What is it? These are obstacles that impede true, genuine consciousness:
1) "ghosts" of the genus, which have a foundation in human nature, in the human race, "in the tribe";
2) the "ghosts" of the cave, that is, the delusions of a particular person or group of people that are caused by the "cave" of an individual or group (that is, the "small world");
3) the "ghosts" of the market that stem from the communication of people;
4) the "ghosts" of the theater, inspiring the soul from perverse laws and dogmas.
All these factors must be discarded and refuted by the triumph of reason over prejudice. It is the socio-educational function that is the basis of the doctrine of this kind of interference.
Ghosts of the genus
Bacon's philosophy states that such interference is inherent in the mind of a person who is inclined to ascribe much more uniformity and order to things than can actually be found in nature. The mind seeks to adapt artificially new data and facts to its beliefs. A person succumbs to the arguments and arguments that most astound the imagination. The limitations of knowledge and the connection of reason with the world of feelings are problems of the philosophy of the New Age, which the great thinkers tried to solve from their writings.
Ghosts of the cave
They arise from the difference of people: some love more private sciences, others are inclined to general philosophizing and reasoning, others revered ancient knowledge. These differences, which stem from individual characteristics, significantly obscure and distort cognition.
Ghosts of the market
These are the result of misuse of names and words. According to Bacon, this is where the beginnings of the philosophy of New Time come from, which are aimed at combating sophisticated inaction, verbal skirmishes and disputes. Names and names may be given to things non-existent, and theories are created, false and empty. For a while, fiction becomes real, and this is a paralyzing effect on cognition. More complex “ghosts” arise from ignorant and bad abstractions, which are put into widespread scientific and practical use.
"Ghosts" of the theater
They do not secretly penetrate the mind, but are transmitted from perverse laws and fictitious theories and are perceived by other people. Bacon's philosophy classifies the “ghosts” of the theater according to the forms of erroneous opinions and thinking (empiricism, sophistry, and superstition). For practice and science, which are caused by a fanatical and dogmatic commitment to pragmatic empiricism or metaphysical reflection, there are always negative consequences.
The doctrine of the method: the first requirement
Francis Bacon appeals to people whose mind is enveloped in habit and captivated by it, who does not see the need to dismember a holistic picture of nature and the image of things in the name of contemplation of the one and the whole. It is with the help of “fragmentation”, “separation”, “isolation” of the processes and bodies that make up the nature that one can establish oneself in the integrity of the universe.
The doctrine of the method: the second requirement
This clause specifies the specifics of “dismemberment”. Bacon believes that separation is not a goal, but a means by which the most light and simple components can be distinguished. The subject of consideration here should be the most specific and simple bodies, as if they "open in their nature in its usual course."
The doctrine of the method: the third requirement
The search for simple nature, a simple beginning, as Francis Bacon explains, does not mean that we are talking about specific material bodies, particles or phenomena. The goals and objectives of science are much more complicated: it is necessary to take a fresh look at nature, open its forms, and look for a source producing nature. It is about the discovery of such a law, which could become the basis of activity and knowledge.
The doctrine of the method: the fourth requirement
Bacon's philosophy suggests that it is first necessary to prepare an “experimental and natural” story. In other words, you need to list and summarize what nature itself says to the mind. A consciousness that is left to itself and driven by itself. And already in this process, it is necessary to single out methodological rules and principles that can make empirical research turn into a true understanding of nature.
Social and practical ideas
In no case should we belittle the merits of Sir Francis Bacon as a politician and statesman. The scope of his social activity was enormous, which will become a hallmark of many philosophers of the seventeenth and eighteenth centuries in England. He highly appreciates the mechanics and mechanical inventions, which, in his opinion, are incomparable with spiritual factors and have a better effect on human affairs. As well as wealth, which becomes a social value, in contrast to the ideal of scholastic asceticism. Technical and production capabilities of the company are unconditionally approved by Bacon, as well as technical development. He has a positive attitude to the modern state and economic system, which will also be characteristic of many philosophers of the subsequent time. Francis Bacon is confidently in favor of expanding the colonies, giving detailed advice on painless and “fair” colonization. As a direct participant in British policy, he speaks well of the activities of industrial and trading companies. The personality of a simple honest businessman, an initiative entrepreneur evokes sympathy in Bacon. He gives many recommendations regarding the most humane and preferred methods and methods of personal enrichment. The antidote against riots and turmoil, as well as poverty, Bacon sees in flexible politics, subtle government attention to the needs of the public and increasing the wealth of the population. The specific methods that he recommends are tax regulation, the opening of new trade routes, the improvement of crafts and agriculture, and privileges for manufactories.