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On the Philosophy of Discovery, Chapters Historical and Critical
PREFACE
The two works which I entitled The History of the Inductive Sciences, and The Philosophy of the Inductive Sciences, were intended to present to the reader a view of the steps by which those portions of human knowledge which are held to be most certain and stable have been acquired, and of the philosophical principles which are involved in those steps. Each of these steps was a scientific Discovery, in which a new conception was applied in order to bind together observed facts. And though the conjunction of the observed facts was in each case an example of logical Induction, it was not the inductive process merely, but the novelty of the result in each case which gave its peculiar character to the History; and the Philosophy at which I aimed was not the Philosophy of Induction, but the Philosophy of Discovery. In the present edition I have described this as my object in my Title.
A great part of the present volume consists of chapters which composed the twelfth Book of the Philosophy in former editions, which Book was then described as a 'Review of Opinions on the nature of Knowledge and the Method of seeking it.' I have added to this part several new chapters, on Plato, Aristotle, the Arabian Philosophers, Francis Bacon, Mr. Mill, Mr. Mansel, the late Sir William Hamilton, and the German philosophers Kant, Fichte, Schelling and Hegel. I might, if time had allowed, have added a new chapter on Roger Bacon, founded on his Opus Minus and other works, recently published for the first time under the direction of the Master of the Rolls; a valuable contribution to the history of philosophy. But the review of this work would not materially alter the estimate of Roger Bacon which I had derived from the Opus Majus.
But besides these historical and critical surveys of the philosophy of others, I have ventured to introduce some new views of my own; namely, views which bear upon the philosophy of religion. I have done so under the conviction that no philosophy of the universe can satisfy the minds of thoughtful men which does not deal with such questions as inevitably force themselves on our notice, respecting the Author and the Object of the universe; and also under the conviction that every philosophy of the universe which has any consistency must suggest answers, at least conjectural, to such questions. No Cosmos is complete from which the question of Deity is excluded; and all Cosmology has a side turned towards Theology. Though I am aware therefore how easy it is, on this subject, to give offence and to incur obloquy, I have not thought it right to abstain from following out my philosophical principles to their results in this department of speculation. The results do not differ materially from those at which many pious and thoughtful speculators have arrived in previous ages of the world; though they have here, as seems to me, something of novelty in their connection with the philosophy of science. But this point I willingly leave to the calm decision of competent judges.
I have added in an Appendix various Essays, previously published at different times, which may serve perhaps to illustrate some points of the history and philosophy of science.
Trinity Lodge,
February 8, 1856.
Wär' nicht das Auge sonnenhaft
Wie könnten wir das Licht erblicken?
Lebt' nicht in uns des Gottes eigne Kraft
Wie könnte uns das Göttliche entzücken?
Were nothing sunlike in the Eye
How could we Light itself descry?
Were nothing godlike in the Mind
How could we God in Nature find?
CHAPTER I.
INTRODUCTION
By the examination of the elements of human thought in which I have been engaged, and by a consideration of the history of the most clear and certain parts of our knowledge, I have been led to doctrines respecting the progress of that exact and systematic knowledge which we call Science; and these doctrines I have endeavoured to lay before the reader in the History of the Sciences and of Scientific Ideas. The questions on which I have thus ventured to pronounce have had a strong interest for man from the earliest period of his intellectual progress, and have been the subjects of lively discussion and bold speculation in every age. I conceive that in the doctrines to which these researches have conducted us, we have a far better hope that we possess a body of permanent truths than the earlier essays on the same subjects could furnish. For we have not taken our examples of knowledge at hazard, as earlier speculators did, and were almost compelled to do; but have drawn our materials from the vast store of unquestioned truths which modern science offers to us: and we have formed our judgment concerning the nature and progress of knowledge by considering what such science is, and how it has reached its present condition. But though we have thus pursued our speculations concerning knowledge with advantages which earlier writers did not possess, it is still both interesting and instructive for us to regard the opinions upon this subject which have been delivered by the philosophers of past times. It is especially interesting to see some of the truths which we have endeavoured to expound, gradually dawning in men's minds, and assuming the clear and permanent form in which we can now contemplate them. I shall therefore, in the ensuing chapters, pass in review many of the opinions of the writers of various ages concerning the mode by which man best acquires the truest knowledge; and I shall endeavour, as we proceed, to appreciate the real value of such judgments, and their place in the progress of sound philosophy.
In this estimate of the opinions of others, I shall be guided by those general doctrines which I have, as I trust, established in the histories already published. And without attempting here to give any summary of these doctrines, I may remark that there are two main principles by which speculations on such subjects in all ages are connected and related to each other; namely, the opposition of Ideas and Sensations, and the distinction of practical and speculative knowledge. The opposition of Ideas and Sensations is exhibited to us in the antithesis of Theory and Fact, which are necessarily considered as distinct and of opposite natures, and yet necessarily identical, and constituting Science by their identity. In like manner, although practical knowledge is in substance identical with speculative, (for all knowledge is speculation,) there is a distinction between the two in their history, and in the subjects by which they are exemplified, which distinction is quite essential in judging of the philosophical views of the ancients. The alternatives of identity and diversity, in these two antitheses,—the successive separation, opposition, and reunion of principles which thus arise,—have produced, (as they may easily be imagined capable of doing,) a long and varied series of systems concerning the nature of knowledge; among which we shall have to guide our course by the aid of the views already presented.
I am far from undertaking, or wishing, to review the whole series of opinions which thus come under our notice; and I do not even attempt to examine all the principal authors who have written on such subjects. I merely wish to select some of the most considerable forms which, such opinions have assumed, and to point out in some measure the progress of truth from age to age. In doing this, I can only endeavour to seize some of the most prominent features of each time and of each step, and I must pass rapidly from classical antiquity to those which we have called the dark ages, and from them to modern times. At each of these periods the modifications of opinion, and the speculations with which they were connected, formed a vast and tangled maze, the byways of which our plan does not allow us to enter. We shall esteem ourselves but too fortunate, if we can discover the single track by which ancient led to modern philosophy.
I must also repeat that my survey of philosophical writers is here confined to this one point,—their opinions on the nature of knowledge and the method of science. I with some effort avoid entering upon other parts of the philosophy of those authors of whom I speak; I knowingly pass by those portions of their speculations which are in many cases the most interesting and celebrated;—their opinions concerning the human soul, the Divine Governor
