On the Philosophy of Discovery, Chapters Historical and Critical
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7. Picus, Agrippa, &c.—It had been seen in the later philosophical history of Greece, how readily the ideas of the Platonic school lead on to a system of unfathomable and unbounded mysticism. John Picus, of Mirandula99, added to the study of Plato and the Neoplatonists, a mass of allegorical interpretations of the Scriptures, and the dreams of the Cabbala, a Jewish system100, which pretends to explain how all things are an emanation of the Deity. To this his nephew, Francis Picus, added a reference to inward illumination101, by which knowledge is obtained, independently of the progress of reasoning. John Reuchlin, or Capnio, born 1455; John Baptist Helmont, born 1577; Francis Mercurius Helmont, born 1618, and others, succeeded John Picus in his admiration of the Cabbala: while others, as Jacob Bœhmen, rested upon internal revelations like Francis Picus. And thus we have a series of mystical writers, continued into modern times, who may be considered as the successors of the Platonic school; and who all exhibit views altogether erroneous with regard to the nature and origin of knowledge. Among the various dreams of this school are certain wide and loose analogies of terrestrial and spiritual things. Thus in the writings of Cornelius Agrippa (who was born 1487, at Cologne) we have such systems as the following102:—"Since there is a threefold world, elemental, celestial, and intellectual, and each lower one is governed by that above it, and receives the influence of its powers: so that the very Archetype and Supreme Author transfuses the virtues of his omnipotence into us through angels, heavens, stars, elements, animals, plants, stones,—into us, I say, for whose service he has framed and created all these things;—the Magi do not think it irrational that we should be able to ascend by the same degrees, the same worlds, to this Archetype of the world, the Author and First Cause of all, of whom all things are, and from whom they proceed; and should not only avail ourselves of those powers which exist in the nobler works of creation, but also should be able to attract other powers, and add them to these."
Agrippa's work, De Vanitate Scientiarum, may be said rather to have a skeptical and cynical, than a Platonic, character. It is a declamation103, in a melancholy mood, against the condition of the sciences in his time. His indignation at the worldly success of men whom he considered inferior to himself, had, he says, metamorphosed him into a dog, as the poets relate of Hecuba of Troy, so that his impulse was to snarl and bark. His professed purpose, however, was to expose the dogmatism, the servility, the self-conceit, and the neglect of religious truth which prevailed in the reigning Schools of philosophy. His views of the nature of science, and the modes of improving its cultivation, are too imperfect and vague to allow us to rank him among the reformers of science.
8. Paracelsus, Fludd, &c.—The celebrated Paracelsus104 put himself forwards as a reformer in philosophy, and obtained no small number of adherents. He was, in most respects, a shallow and impudent pretender; and had small knowledge of the literature or science of his time: but by the tone of his speaking and writing he manifestly belongs to the mystical school of which we are now speaking. Perhaps by the boldness with which he proposed new systems, and by connecting these with the practical doctrines of medicine, he contributed something to the introduction of a new philosophy. We have seen in the History of Chemistry that he was the author of the system of Three Principles, (salt, sulphur, and mercury,) which replaced the ancient doctrine of Four Elements, and prepared the way for a true science of chemistry. But the salt, sulphur, and mercury of Paracelsus were not, he tells his disciples, the visible bodies which we call by those names, but certain invisible, astral, or sidereal elements. The astral salt is the basis of the solidity and incombustible parts in bodies; the astral sulphur is the source of combustion and vegetation; the astral mercury is the origin of fluidity and volatility. And again, these three elements are analogous to the three elements of man,—Body, Spirit, and Soul.
A writer of our own country, belonging to this mystical school, is Robert Fludd, or De Fluctibus, who was born in 1571, in Kent, and after pursuing his studies at Oxford, travelled for several years. Of all the Theosophists and Mystics, he is by much the most learned; and was engaged in various controversies with Mersenne, Gassendi, Kepler, and others. He thus brings us in contact with the next class of philosophers whom we have to consider, the practical reformers of philosophy;—those who furthered the cause of science by making, promulgating, or defending the great discoveries which now began to occupy men. He adopted the principle, which we have noticed elsewhere105, of the analogy of the Macrocosm and Microcosm, the world of nature and the world of man. His system contains such a mixture and confusion of physical and metaphysical doctrines as might be expected from his ground-plan, and from his school. Indeed his object, the general object of mystical speculators, is to identify physical with spiritual truths. Yet the influence of the practical experimental philosophy which was now gaining ground in the world may be traced in him. Thus he refers to experiments on distillation to prove the existence and relation of the regions of water, air, and fire, and of the spirits which correspond to them; and is conceived, by some persons106, to have anticipated Torricelli in the invention of the Barometer.
We need no further follow the speculations of this school. We see already abundant reason why the reform of the methods of pursuing science could not proceed from the Platonists. Instead of seeking knowledge by experiment, they immersed themselves deeper than even the Aristotelians had done in traditionary lore, or turned their eyes inwards in search of an internal illumination. Some attempts were made to remedy the defects of philosophy by a recourse to the doctrines of other sects of antiquity, when men began to feel more distinctly the need of a more connected and solid knowledge of nature than the established system gave them. Among these attempts were those of Berigard107, Magernus, and especially Gassendi, to bring into repute the philosophy of the Ionian school, of Democritus and of Epicurus. But these endeavours were posterior in time to the new impulse given to knowledge by Copernicus, Kepler, and Galileo, and were influenced by views arising out of the success of these discoveries, and they must, therefore, be considered hereafter. In the mean time, some independent efforts (arising from speculative rather than practical reformers) were made to cast off the yoke of the Aristotelian dogmatism, and to apprehend the true form of that new philosophy which the most active and hopeful minds saw to be needed; and we must give some account of these attempts, before we can commit ourselves to the full stream of progressive philosophy.
CHAPTER XIII.
The Theoretical Reformers of Science
We have already seen that Patricius, about the middle of the sixteenth century, announced his purpose of founding anew the whole fabric of philosophy; but that, in executing this plan, he ran into wide and baseless hypotheses, suggested by à priori conceptions rather than by external observation; and that he was further misled by fanciful analogies resembling those which the Platonic mystics loved to contemplate. The same time, and the period which followed it, produced several other essays which were of the same nature, with the exception of their being free from the peculiar tendencies of the Platonic school: and these insurrections against the authority of the established dogmas, although they did not directly substitute a better positive system in the place of that which they assailed, shook the authority of the Aristotelian system, and led to its overthrow; which took place as soon as these theoretical reformers were aided by practical reformers.
1. Bernardinus Telesius.—Italy, always, in modern times, fertile in the beginnings of new systems, was the soil on which these innovators arose. The earliest and most conspicuous of them is Bernardinus Telesius, who was born in 1508, at Cosenza, in the kingdom of Naples. His studies, carried on with great zeal and ability, first at Milan and then at Rome, made him well acquainted with the knowledge of his times; but his own reflections convinced him that the basis of science, as then received, was altogether erroneous; and led him to attempt a reform, with which view, in 1565, he published, at Rome, his work108, "Bernardinus Telesius, of Cosenza, on the Nature of Things, according to principles of his own." In the preface of this work he gives a short account109 of the train of reflection by which he was led to put himself in opposition to the Aristotelian philosophy. This kind of autobiography occurs not unfrequently in the writings of theoretical reformers; and shows how livelily they felt the novelty of their undertaking. After the storm and sack of Rome in 1527, Telesius retired to Padua, as a peaceful seat of the muses; and there studied philosophy and mathematics, with great zeal, under the direction of Jerome Amalthæus and Frederic Delphinus. In these studies he made great progress; and the knowledge which he thus acquired threw a new light upon his view of the Aristotelian philosophy. He undertook a closer examination of the Physical Doctrines of Aristotle; and as the result of this, he was astonished how it could have been possible that so many excellent men, so many nations, and even almost the whole human race, should, for so long a time, have allowed themselves to be carried away by a blind reverence for a teacher, who had committed errors so numerous and grave as he perceived to exist in "the philosopher." Along with this view of the insufficiency of the Aristotelian philosophy, arose, at an early period, the thought of erecting a better system in its place. With this purpose he left Padua, when he had received the degree of Doctor, and went to Rome, where he was encouraged in his design by the approval and friendly exhortations of distinguished men of letters, amongst whom were Ubaldino Bandinelli and Giovanni della Casa. From Rome he went to his native place, when the incidents and occupations of a married life for a while interrupted his philosophical project. But after his wife was dead, and his eldest son grown to manhood, he resumed with ardour the scheme of his youth; again studied the works of Aristotle and other philosophers, and composed and published the first two books of his treatise. The opening to this work sufficiently exhibits the spirit in which it was conceived. Its object is stated in the title to be to show, that "the construction of the world, the magnitude and nature of the bodies contained in it, are not to be investigated by reasoning, which was done by the ancients, but are to be apprehended by the senses, and collected from the things themselves." And the Proem is in the same strain. "They who before us have inquired concerning the construction of this world and of the things which it contains, seem indeed to have prosecuted their examination with protracted vigils and great labour, but never to have looked at it." And thus, he observes, they found nothing but error. This he ascribes to their presumption. "For, as it were, attempting to rival God in wisdom, and venturing to seek for the principles and causes of the world by the light of their own reason, and thinking they had found what they had only invented, they made an arbitrary world of their own." "We then," he adds, "not relying on ourselves, and of a duller intellect than they, propose to ourselves to turn our regards to the world itself and its parts."
The execution of the work, however, by no means corresponds to the announcement. The doctrines of Aristotle are indeed attacked; and the objections to these, and to other received opinions, form a large part of the work. But these objections are supported by à priori reasoning, and not by experiments. And thus, rejecting the Aristotelian physics, he proposes a system at least equally baseless; although, no doubt, grateful to the author from its sweeping and apparently simple character. He assumes three principles, Heat, Cold, and Matter: Heat is the principle of motion, Cold of immobility, and Matter is the corporeal substratum, in which these incorporeal and active principles produce their effects. It is easy to imagine that, by combining and separating these abstractions in various ways, a sort of account of many natural phenomena may be given; but it is impossible to ascribe any real value to such a system. The merit of Telesius must be considered to consist in his rejection of the Aristotelian errors, in his perception of the necessity of a reform in the method of philosophizing, and in his persuasion that this reform must be founded on experiments rather than on reasoning. When he said110, "We propose to ourselves to turn our eyes to the world itself, and its parts, their passions, actions, operations, and species," his view of the course to be followed was right; but his purpose remained but ill fulfilled, by the arbitrary edifice of abstract conceptions which his system exhibits.
Francis Bacon, who, about half a century later, treated the subject of a reform of philosophy in a far more penetrating and masterly manner, has given us his judgment of Telesius. In his view, he takes Telesius as the restorer of the Atomic philosophy, which Democritus and Parmenides taught among the ancients; and according to his custom, he presents an image of this philosophy in an adaptation of a portion of ancient mythology111. The Celestial Cupid, who with Cœlus, was the parent of the Gods and of the Universe, is exhibited as a representation of matter and its properties, according to the Democritean philosophy. "Concerning Telesius," says Bacon, "we think well, and acknowledge him as a lover of truth, a useful contributor to science, an amender of some tenets, the first of recent men. But we have to do with him as the restorer of the philosophy of Parmenides, to whom much reverence is due." With regard to this philosophy, he pronounces a judgment which very truly expresses the cause of its rashness and emptiness. "It is," he says, "such a system112 as naturally proceeds from the intellect, abandoned to its own impulse, and not rising from experience to theory continuously and successively." Accordingly, he says that, "Telesius, although learned in the Peripatetic philosophy (if that were anything), which indeed, he has turned against the teachers of it, is hindered by his affirmations, and is more successful in destroying than in building."
The work of Telesius excited no small notice, and was placed in the Index Expurgatorius. It made many disciples, a consequence probably due to its spirit of system-making, no less than to its promise of reform, or its acuteness of argument; for till trial and reflection have taught man modesty and moderation, he can never be content to receive knowledge in the small successive instalments in which nature gives it forth to him. It is the makers of large systems, arranged with an appearance of completeness and symmetry, who, principally, give rise to Schools of philosophy.
2. (Thomas Campanella).—Accordingly, Telesius may be looked upon as the founder of a School. His most distinguished successor was Thomas Campanella, who was born in 1568, at Stilo, in Calabria. He showed great talents at an early age, prosecuting his studies at Cosenza, the birth-place of the great opponent of Aristotle and reformer of philosophy. He, too, has given us an account113 of the course of thought by which he was led to become an innovator. "Being afraid that not genuine truth, but falsehood in the place of truth, was the tenant of the Peripatetic School, I examined all the Greek, Latin, and Arabic commentators of Aristotle, and hesitated more and more, as I sought to learn whether what they have said were also to be read in the world itself, which I had been taught by learned men was the living book of God. And as my doctors could not satisfy my scruples, I resolved to read all the books of Plato, Pliny, Galen, the Stoics, and the Democriteans, and especially those of Telesius; and to compare them with that first and original writing, the world; that thus from the primary autograph, I might learn if the copies contained anything false." Campanella probably refers here to an expression of Plato, who says, "the world is God's epistle to mankind." And this image, of the natural world as an original manuscript, while human systems of philosophy are but copies, and may be false ones, became a favourite thought of the reformers, and appears repeatedly in their writings from this time. "When I held my public disputation at Cosenza," Campanella proceeds, "and still more, when I conversed privately with the brethren of the monastery, I found little satisfaction in their answers; but Telesius delighted me, on account of his freedom in philosophizing, and because he rested upon the nature of things, and not upon the assertions of men."
With these views and feelings, it is not wonderful that Campanella, at the early age of twenty-two (1590,) published a work remarkable for the bold promise of its title: "Thomas Campanella's Philosophy demonstrated to the senses, against those who have philosophized in an arbitrary and dogmatical manner, not taking nature for their guide; in which the errors of Aristotle and his followers are refuted from their own assertions and the laws of nature: and all the imaginations feigned in the place of nature by the Peripatetics are altogether rejected; with a true defence of Bernardin Telesius of Cosenza, the greatest of philosophers; confirmed by the opinions of the ancients, here elucidated and defended, especially those of the Platonists."
This work was written in answer to a book published against Telesius by a Neapolitan professor named Marta; and it was the boast of the young author that he had only employed eleven months in the composition of his defence, while his adversary had been engaged eleven years in preparing his attack. Campanella found a favourable reception in the house of the Marchese Lavelli, and there employed himself in the composition of an additional work, entitled On the Sense of Things and Magic, and in other literary labours. These, however, are full of the indications of an enthusiastic temper, inclined to mystical devotion, and of opinions bearing the cast of pantheism. For instance, the title of the book last quoted sets forth as demonstrated in the course of the work, that "the world is the living and intelligent statue of God; and that all its parts, and particles of parts, are endowed some with a clearer, some with a more obscure sense, such as suffices for the preservation of each and of the whole." Besides these opinions, which could not fail to make him obnoxious to the religious authorities, Campanella114 engaged in schemes of political revolution, which involved him in danger and calamity. He took part in a conspiracy, of which the object was to cast off the tyranny of Spain, and to make Calabria a republic. This design was discovered; and Campanella, along with others, was thrown into prison and subjected to torture. He was kept in confinement twenty-seven years; and at last obtained his liberation by the interposition of Pope Urban VIII. He was, however, still in danger from the Neapolitan Inquisition; and escaped in disguise to Paris, where he received a pension from the king, and lived in intercourse with the most eminent men of letters. He died there in 1639.
Campanella was a contemporary of Francis Bacon, whom we must consider as belonging to an epoch to which the Calabrian school of innovators was only a prelude. I shall not therefore further follow the connexion of writers of this order. Tobias Adami, a Saxon writer, an admirer of Campanella's works, employed himself, about 1620, in adapting them to the German public, and in recommending them strongly to German philosophers. Descartes, and even Bacon, may be considered as successors of Campanella; for they too were theoretical reformers; but they enjoyed the advantage of the light which had, in the mean time, been thrown upon the philosophy of science, by the great practical advances of Kepler, Galileo, and others. To these practical reformers we must soon turn our attention: but we may first notice one or two additional circumstances belonging to our present subject.
Campanella remarks that both the Peripatetics and the Platonists conducted the learner to knowledge by a long and circuitous path, which he wished to shorten by setting out from the sense. Without speaking of the methods which he proposed, we may notice one maxim115 of considerable value which he propounds, and to which we have already been led. "We begin to reason from sensible objects, and definition is the end and epilogue of science. It is not the beginning of our knowing, but only of our teaching."
3. (Andrew Cæsalpinus.)—The same maxim had already been announced by Cæsalpinus, a contemporary of Telesius; (he was born at Arezzo in 1520, and died at Rome in 1603). Cæsalpinus is a great name in science, though professedly an Aristotelian. It has been seen in the History of Science116, that he formed the first great epoch of the science of botany by his systematic arrangement of plants, and that in this task he had no successor for nearly a century. He also approached near to the great discovery of the circulation of the blood117. He takes a view of science which includes the remark that we have just quoted from Campanella: "We reach perfect knowledge by three steps: Induction, Division, Definition. By Induction, we collect likeness and agreement from observation; by Division, we collect unlikeness and disagreement; by Definition, we learn the proper substance of each object. Induction makes universals from particulars, and offers to the mind all intelligible matter; Division discovers the difference of universals, and leads to species; Definition resolves species into their principles and elements118." Without asserting this to be rigorously correct, it is incomparably more true and philosophical than the opposite view, which represents definition as the beginning of our knowledge; and the establishment of such a doctrine is a material step in inductive philosophy119.
4. (Giordano Bruno.)—Among the Italian innovators of this time we must notice the unfortunate Giordano Bruno, who was born at Nola about 1550 and burnt at Rome in 1600. He is, however, a reformer of a different school from Campanella; for he derives his philosophy from Ideas and not from Observation. He represents himself as the author of a new doctrine, which he terms the Nolan Philosophy. He was a zealous promulgator and defender of the Copernican system of the universe, as we have noticed in the History of Science120. Campanella also wrote in defence of that system.
It is worthy of remark that a thought which is often quoted from Francis Bacon, occurs in Bruno's Cena di Cenere, published in 1584; I mean, the notion that the later times are more aged than the earlier. In the course of the dialogue, the Pedant, who is one of the interlocutors, says, "In antiquity is wisdom;" to which the Philosophical Character replies, "If you knew what you were talking about, you would see that your principle leads to the opposite result of that which you wish to infer;—I mean, that we are older, and have lived longer, than our predecessors." He then proceeds to apply this, by tracing the course of astronomy through the earlier astronomers up to Copernicus.
5.(Peter Ramus.)—I will notice one other reformer of this period, who attacked the Aristotelian system on another side, on which it was considered to be most impregnable. This was Peter Ramus,(born in Picardy in 1515,) who ventured to denounce the Logic of Aristotle as unphilosophical and useless. After showing an extraordinary aptitude for the acquirement of knowledge in his youth, when he proceeded to the degree of Master of Arts, he astonished his examiners by choosing for the subject of the requisite disputation the thesis121, "that what Aristotle has said is all wrong." This position, so startling in 1535, he defended for the whole day, without being defeated. This was, however, only a formal academical exercise, which did not necessarily imply any permanent conviction of the opinion thus expressed. But his mind was really labouring to detect and remedy the errors which he thus proclaimed. From him, as from the other reformers of this time, we have an account of this mental struggle122. He says, in a work on this subject, "I will candidly and simply explain how I was delivered from the darkness of Aristotle. When, according to the laws of our university, I had spent three years and a half in the Aristotelian philosophy, and was now invested with the philosophical laurel as a Master of Arts, I took an account of the time which I had consumed in this study, and considered on what subjects I should employ this logical art of Aristotle, which I had learnt with so much labour and noise, I found it made me not more versed in history or antiquities, more eloquent in discourse, more ready in verse, more wise in any subject. Alas for me! how was I overpowered, how deeply did I groan, how did I deplore my lot and my nature, how did I deem myself to be by some unhappy and dismal fate and frame of mind abhorrent from the Muses, when I found that I was one who, after all my pains, could reap no benefit from that wisdom of which I heard so much, as being contained in the Logic of Aristotle." He then relates that he was led to the study of the Dialogues of Plato, and was delighted with the kind of analysis of the subjects discussed which Socrates is there represented as executing. "Well," he adds, "I began thus to reflect within myself—(I should have thought it impious to say it to another)—What, I pray you, prevents me from socratizing; and from asking, without regard to Aristotle's authority, whether Aristotle's Logic be true and correct? It may be that that philosopher leads us wrong; and if so, no wonder that I cannot find in his books the treasure which is not there. What if his dogmas be mere figments? Do I not tease and torment myself in vain, trying to get a harvest from a barren soil?" He convinced himself that the Aristotelian logic was worthless: and constructed a new system of Logic, founded mainly on the Platonic process of exhausting a subject by analytical classification of its parts. Both works, his Animadversions on Aristotle, and his Logic, appeared in 1543. The learned world was startled and shocked to find a young man, on his first entrance into life, condemning as faulty, fallacious, and useless, that part of Aristotle's works which had always hitherto been held as a masterpiece of philosophical acuteness, and as the Organon of scientific reasoning. And in truth, it must be granted that Ramus does not appear to have understood the real nature and object of Aristotle's Logic; while his own system could not supply the place of the old one, and was not of much real value. This dissent from the established doctrines was, however, not only condemned but punished. The printing and selling of his books was forbidden through France; and Ramus was stigmatized by a sentence123 which declared him rash, arrogant, impudent, and ignorant, and prohibited from teaching logic and philosophy. He was, however, afterwards restored to the office of professor: and though much attacked, persisted in his plan of reforming, not only Logic but Physics and Metaphysics. He made his position still more dangerous by adopting the reformed religion; and during the unhappy civil wars of France, he was deprived of his professorship, driven from Paris, and had his library plundered. He endeavoured, but in vain, to engage a German professor, Schegk, to undertake the reform of the Aristotelian Physics; a portion of knowledge in which he felt himself not to be strong. Unhappily for himself, he afterwards returned to Paris, where he perished in the massacre of St. Bartholomew in 1572.