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السبت، 7 يناير، 2017

الخميس، 5 يناير، 2017

La philosophie; Définition, Question, Problème





1.  La définition de la philosophie
La philosophie se définissait, comme une théorie de la connaissance (métaphysique, logique) que prolongeaient une éthique (sagesse), voire une philosophie politique.
Et encore en peut définir La philosophie comme l’effort de la pensée rationnelle pour approfondir les problèmes que posent un certain nombre de questions.

2.  La question dans la philosophie
L’étude des questions philosophiques ne peut se couper de l’histoire de la philosophie, c'est-à-dire des différentes manières dont les philosophes du passé ont examiné ces questions. Penser, ce n’est pas apprendre passivement une vérité découverte par un savant, c’est une activité qu’on accomplit soi même ; mais penser par soi-même, ce n’est pas penser seul. La philosophie implique que l’on se réapproprie par la réflexion les pensées des philosophes qui nous précédèrent
3.  Le problème dans la philosophie
Le problème philosophique est une question théorique difficile qui n’aboutit pas sur une réponse univoque par contre La réponse apportée à un problème de mathématique ou à un problème pratique (technique) abolit le problème et d’une manière générale une réponse fait disparaître la question qui l’a suscitée. Tel n’est pas le cas pour les problèmes philosophiques. Ainsi le problème de la liberté (l’homme est-il libre et en quoi consiste précisément cette liberté ?) est toujours un problème philosophique pertinent pour nous quoi qu’il ait déjà été réfléchi et médité par les philosophes du passé. Leurs réponses nous permettent d’orienter et de nourrir notre propre pensée – et c’est précisément pourquoi ils ne sont pas dépassés

-Sigmund Freud -1856-1939



Sigmund Freud, the father of psychoanalysis, was a physiologist, medical doctor, psychologist and influential thinker of the early twentieth century. Working initially in close collaboration with Joseph Breuer, Freud elaborated the theory that the mind is a complex energy-system, the structural investigation of which is the proper province of psychology. He articulated and refined the concepts of the unconscious, infantile sexuality and repression, and he proposed a tripartite account of the mind’s structure—all as part of a radically new conceptual and therapeutic frame of reference for the understanding of human psychological development and the treatment of abnormal mental conditions. Notwithstanding the multiple manifestations of psychoanalysis as it exists today, it can in almost all fundamental respects be traced directly back to Freud’s original work.


Freud’s innovative treatment of human actions, dreams, and indeed of cultural artifacts as invariably possessing implicit symbolic significance has proven to be extraordinarily fruitful, and has had massive implications for a wide variety of fields including psychology, anthropology, semiotics, and artistic creativity and appreciation. However, Freud’s most important and frequently re-iterated claim, that with psychoanalysis he had invented a successful science of the mind, remains the subject of much critical debate and controversy.

Table of Contents

  1. Life
  2. Backdrop to His Thought
  3. The Theory of the Unconscious
  4. Infantile Sexuality
  5. Neuroses and The Structure of the Mind
  6. Psychoanalysis as a Therapy
  7. Critical Evaluation of Freud
    1. The Claim to Scientific Status
    2. The Coherence of the Theory
    3. Freud's Discovery
    4. The Efficacy of Psychoanalytic Therapy
  8. References and Further Reading
    1. Works by Freud
    2. Works on Freud and Freudian Psychoanalysis

1. Life

Freud was born in Frieberg, Moravia in 1856, but when he was four years old his family moved to Vienna where he was to live and work until the last years of his life. In 1938 the Nazis annexed Austria, and Freud, who was Jewish, was allowed to leave for England. For these reasons, it was above all with the city of Vienna that Freud’s name was destined to be deeply associated for posterity, founding as he did what was to become known as the ‘first Viennese school’ of psychoanalysis from which flowed psychoanalysis as a movement and all subsequent developments in this field. The scope of Freud’s interests, and of his professional training, was very broad. He always considered himself first and foremost a scientist, endeavoring to extend the compass of human knowledge, and to this end (rather than to the practice of medicine) he enrolled at the medical school at the University of Vienna in 1873. He concentrated initially on biology, doing research in physiology for six years under the great German scientist Ernst Brücke,  who was director of the Physiology Laboratory at the University, and thereafter specializing in neurology. He received his medical degree in 1881, and having become engaged to be married in 1882, he rather reluctantly took up more secure and financially rewarding work as a doctor at Vienna General Hospital. Shortly after his marriage in 1886, which was extremely happy and gave Freud six children—the youngest of whom, Anna, was to herself become a distinguished psychoanalyst—Freud set up a private practice in the treatment of psychological disorders, which gave him much of the clinical material that he based his theories and pioneering techniques on.
In 1885-86, Freud spent the greater part of a year in Paris, where he was deeply impressed by the work of the French neurologist Jean Charcot who was at that time using hypnotism to treat hysteria and other abnormal mental conditions. When he returned to Vienna, Freud experimented with hypnosis but found that its beneficial effects did not last. At this point he decided to adopt instead a method suggested by  the work of an older Viennese colleague and friend, Josef Breuer, who had discovered that when he encouraged a hysterical patient to talk uninhibitedly about the earliest occurrences of the symptoms, they sometimes gradually abated. Working with Breuer, Freud formulated and developed the idea that many neuroses (phobias, hysterical paralysis and pains, some forms of paranoia, and so forth) had their origins in deeply traumatic experiences which had occurred in the patient’s past but which were now forgotten–hidden from consciousness. The treatment was to enable the patient to recall the experience to consciousness, to confront it in a deep way both intellectually and emotionally, and in thus discharging it, to remove the underlying psychological causes of the neurotic symptoms. This technique, and the theory from which it is derived, was given its classical expression in Studies in Hysteria, jointly published by Freud and Breuer in 1895.
Shortly thereafter, however, Breuer found that he could not agree with what he regarded as the excessive emphasis which Freud placed upon the sexual origins and content of neuroses, and the two parted company, with Freud continuing to work alone to develop and refine the theory and practice of psychoanalysis. In 1900, after a protracted period of self-analysis, he published The Interpretation of Dreams, which is generally regarded as his greatest work. This was followed in 1901 by The Psychopathology of Everyday Life; and in 1905 by Three Essays onn the Theory of Sexuality. Freud’s psychoanalytic theory was initially not well received–when its existence was acknowledged at all it was usually by people who were, as Breuer had foreseen, scandalized by the emphasis placed on sexuality by Freud. It was not until 1908, when the first International Psychoanalytical Congress was held at Salzburg that Freud’s importance began to be generally recognized. This was greatly facilitated in 1909, when he was invited to give a course of lectures in the United States, which were to form the basis of his 1916 book Five Lectures on Psycho-Analysis.  From this point on Freud’s reputation and fame grew enormously, and he continued to write prolifically until his death, producing in all more than twenty volumes of theoretical works and clinical studies. He was also not averse to critically revising his views, or to making fundamental alterations to his most basic principles when he considered that the scientific evidence demanded it–this was most clearly evidenced by his advancement of a completely new tripartite (idego, and super-ego) model of the mind in his 1923 work The Ego and the Id. He was initially greatly heartened by attracting followers of the intellectual caliber of Adler and Jung, and was correspondingly disappointed when they both went on to found rival schools of psychoanalysis–thus giving rise to the first two of many schisms in the movement–but he knew that such disagreement over basic principles had been part of the early development of every new science. After a life of remarkable vigor and creative productivity, he died of cancer while exiled in England in 1939.

2. Backdrop to His Thought

Although a highly original thinker, Freud was also deeply influenced by a number of diverse factors which overlapped and interconnected with each other to shape the development of his thought. As indicated above, both Charcot and Breuer had a direct and immediate impact upon him, but some of the other factors, though no less important than these, were of a rather different nature. First of all, Freud himself was very much a Freudian–his father had two sons by a previous marriage, Emmanuel and Philip, and the young Freud often played with Philip’s son John, who was his own age. Freud’s self-analysis, which forms the core of his masterpiece The Interpretation of Dreams, originated in the emotional crisis which he suffered on the death of his father and the series of dreams to which this gave rise. This analysis revealed to him that the love and admiration which he had felt for his father were mixed with very contrasting feelings of shame and hate (such a mixed attitude he termed ‘ambivalence’). Particularly revealing was his discovery that he had often fantasized as a youth that his half-brother Philip (who was of an age with his mother) was really his father, and certain other signs convinced him of the deep underlying meaning of this fantasy–that he had wished his real father dead because he was his rival for his mother’s affections. This was to become the personal (though by no means exclusive) basis for his theory of the Oedipus complex.
Secondly, and at a more general level, account must be taken of the contemporary scientific climate in which Freud lived and worked. In most respects, the towering scientific figure of nineteenth century science was Charles Darwin, who had published his revolutionary Origin of Species when Freud was four years old. The evolutionary doctrine radically altered the prevailing conception of man–whereas before, man had been seen as a being different in nature from the members of the animal kingdom by virtue of his possession of an immortal soul, he was now seen as being part of the natural order, different from non-human animals only in degree of structural complexity. This made it possible and plausible, for the first time, to treat man as an object of scientific investigation, and to conceive of the vast and varied range of human behavior, and the motivational causes from which it springs, as being amenable in principle to scientific explanation. Much of the creative work done in a whole variety of diverse scientific fields over the next century was to be inspired by, and derive sustenance from, this new world-view, which Freud with his enormous esteem for science, accepted implicitly.
An even more important influence on Freud however, came from the field of physics. The second fifty years of the nineteenth century saw  monumental advances in contemporary physics, which were largely initiated by the formulation of the principle of the conservation of energy by Helmholz. This principle states, in effect, that the total amount of energy in any given physical system is always constant, that energy quanta can be changed but not annihilated, and that consequently when energy is moved from one part of the system, it must reappear in another part. The progressive application of this principle led to monumental discoveries in the fields of thermodynamics, electromagnetism and nuclear physics which, with their associated technologies, have so comprehensively transformed the contemporary world. As we have seen, when he first came to the University of Vienna, Freud worked under the direction of Ernst Brücke who in 1874 published a book setting out the view that all living organisms, including humans, are essentially energy-systems to which, no less than to inanimate objects, the principle of the conservation of energy applies. Freud, who had great admiration and respect for Brücke, quickly adopted this new "dynamic  physiology" with enthusiasm. From there it was but a short conceptual step—but one which Freud was the first to take, and on which his claim to fame is largely grounded—to the view that there is such a thing as "psychic energy," that the human personality is also an energy-system, and that it is the function of psychology to investigate the modifications, transmissions and conversions of psychic energy within the personality which shape and determine it. This latter conception is the very cornerstone of Freud’s psychoanalytic theory.

3. The Theory of the Unconscious

Freud’s theory of the unconscious, then, is highly deterministic—a fact which, given the nature of nineteenth century science, should not  be surprising. Freud was arguably the first thinker to apply deterministic principles systematically to the sphere of the mental, and to hold that the broad spectrum of human behavior is explicable only in terms of the (usually hidden) mental processes or states which determine it. Thus, instead of treating the behavior of the neurotic as being causally inexplicable—which had been the prevailing approach for centuries—Freud insisted, on the contrary, on treating it as behavior for which it is meaningful to seek an explanation byy searching for causes in terms of the mental states of the individual concerned. Hence the significance which he attributed to slips of the tongue or pen, obsessive behavior and dreams—all these, he held, are determined by hidden causes in the person’s mind, and so they reveal in covert form what would otherwise not be known at all. This suggests the view that freedom of the will is, if not completely an illusion, certainly more tightly circumscribed than is commonly believed, for it follows from this that whenever we make a choice we are governed by hidden mental processes of which we are unaware and over which we have no control.
The postulate that there are such things as unconscious mental states at all is a direct function of Freud’s determinism, his reasoning here being simply that the principle of causality requires that such mental states should exist,, for it is evident that there is frequently nothing in the conscious mind which can be said to cause neurotic or other behavior. An ‘unconscious’ mental process or event, for Freud, is not one which merely happens to be out of consciousness at a given time, but is rather one which cannot, except through protracted psychoanalysis, be brought to the forefront of consciousness. The postulation of such unconscious mental states entails, of course, that the mind is not, and cannot be, either identified with consciousness, or an object of consciousness. To employ a much-used analogy, it is rather structurally akin to an iceberg, the bulk of it lying below the surface, exerting a dynamic and determining influence upon the part which is amenable to direct inspection—the conscious mind.
Deeply associated with this view of the mind is Freud’s account of instincts or drives. Instincts, for Freud, are the principal motivating forces in the mental realm, and as such they ‘energise’ the mind in all of its functions. There are, he held, an indefinitely large number of such instincts, but these can be reduced to a small number of basic ones, which he grouped into two broad generic categories, Eros (the lifee instinct), which covers all the self-preserving and erotic instincts, and Thanatos (the death instinct), which covers all the instincts towards aggression, self-destruction, and cruelty. Thus it is a mistake to interpret Freud as asserting that all human actions spring from motivationss which are sexual in their origin, since those which derive from Thanatos are not sexually motivated–indeed, Thanatos is the irrational urge to destroy the source of all sexual energy in the annihilation of the self. Having said that, it is undeniably true that Freud gave sexual drives an importance and centrality in human life, human actions, and human behavior which was new (and to many, shocking), arguing as he does that sexual drives exist and can be discerned in children from birth (the theory of infantile sexuality), and that sexual energy (libido) is the single most important motivating force in adult life. However, a crucial qualification has to be added here—Freud effectively redefined the term "sexuality" to make it cover any form of pleasure which is or can be derived from the body. Thus his theory of the instincts or drives is essentially that the human being is energized or driven from birth by the desire to acquire and enhance bodily pleasure.

4. Infantile Sexuality

Freud’s theory of infantile sexuality must be seen as an integral part of a broader developmental theory of human personality. This had its origins in, and was a generalization of, Breuer’s earlier discovery that traumatic childhood events could have devastating negative effects upon the adult individual, and took the form of the general thesis that early childhood sexual experiences were the crucial factors in the determination of the adult personality. From his account of the instincts or drives it followed that from the moment of birth the infant is driven in his actions by the desire for bodily/sexual pleasure, where this is seen by Freud in almost mechanical terms as the desire to release mental energy. Initially, infants gain such release, and derive such pleasure, from the act of sucking. Freud accordingly terms this the "oral" stage of development. This is followed by a stage in which the locus of pleasure or energy release is the anus, particularly in the act of defecation, and this is accordingly termed the ‘anal’ stage. Then the young child develops an interest in its sexual organs as a site of pleasure (the "phallic" stage), and develops a deep sexual attraction for the parent of the opposite sex, and a hatred of the parent of the same sex (the "Oedipus complex"). This, however, gives rise to (socially derived) feelings of guilt in the child, who recognizes that it can never supplant the stronger parent. A male child also perceives himself to be at risk. He fears that if he persists in pursuing the sexual attraction for his mother, he may be harmed by the father; specifically, he comes to fear that he may be castrated. This is termed "castration anxiety." Both the attraction for the mother and the hatred are usually repressed, and the child usually resolves the conflict of the Oedipus complex by coming to identify with the parent of the same sex. This happens at the age of five, whereupon the child enters a "latency" period, in which sexual motivations become much less pronounced. This lasts until puberty when mature genital development begins, and the pleasure drive refocuses around the genital area.
This, Freud believed, is the sequence or progression implicit in normal human development, and it is to be observed that at the infant level the instinctual attempts to satisfy the pleasure drive are frequently checked by parental control and social coercion. The developmental process, then, is for the child essentially a movement through a series of conflicts, the successful resolution of which is crucial to adult mental health. Many mental illnesses, particularly hysteria, Freud held, can be traced back to unresolved conflicts experienced at this stage, or to events which otherwise disrupt the normal pattern of infantile development. For example, homosexuality is seen by some Freudians as resulting from a failure to resolve the conflicts of the Oedipus complex, particularly a failure to identify with the parent of the same sex; the obsessive concern with washing and personal hygiene which characterizes the behavior of some neurotics is seen as resulting from unresolved conflicts/repressions occurring at the anal stage.

5. Neuroses and The Structure of the Mind

Freud’s account of the unconscious, and the psychoanalytic therapy associated with it, is best illustrated by his famous tripartite model of the structure of the mind or personality (although, as we have seen, he did not formulate this until 1923). This model has many points of similarity with the account of the mind offered by Plato over 2,000 years earlier. The theory is termed ‘tripartite’ simply because, again like Plato, Freud distinguished three structural elements within the mind, which he called idego, and super-ego. The id is that part of the mind in which are situated the instinctual sexual drives which require satisfaction; the super-ego is that part which contains the "conscience," namely, socially-acquired control mechanisms which have been internalized, and which are usually imparted in the first instance by the parents; while the ego is the conscious self that is created by thee dynamic tensions and interactions between the id and the super-ego and has the task of reconciling their conflicting demands with the requirements of external reality. It is in this sense that the mind is to be understood as a dynamic energy-system. All objects of consciousness reside in the ego; the contents of the id belong permanently to the unconscious mind; while the super-ego is an unconsciouss screening-mechanism which seeks to limit the blind pleasure-seeking drives of the id by the imposition of restrictive rules. There is some debate as to how literally Freud intended this model to be taken (he appears to have taken it extremely literally himself), but it is important to note that what is being offered here is indeed a theoretical model rather than a description off an observable object, which functions as a frame of reference to explain the link between early childhood experience and the mature adult (normal or dysfunctional) personality.
Freud also followed Plato in his account of the nature of mental health or psychological well-being, which he saw as the establishment of a harmonious relationship between the three elements which constitute the mind. If the external world offers no scope for the satisfaction of the id’s pleasure drives, or moree commonly, if the satisfaction of some or all of these drives would indeed transgress the moral sanctions laid down by the super-ego, then an inner conflict occurs in the mind between its constituent parts or elements. Failure to resolve this can lead to later neurosis. A key concept introduced here by Freud is that the mind possesses a number of ‘defense mechanisms’ to attempt to prevent conflicts from becoming too acute, such as repression (pushing conflicts back into the unconscious), sublimation (channeling the sexual drives into the achievement socially acceptable goals, in art, science, poetry, and so forth), fixation (thee failure to progress beyond one of the developmental stages), and regression (a return to the behavior characteristic of one of the stages).
Of these, repression is the most important, and Freud’s account of this is as follows: when a person experiences an instinctual impulse to behave in a manner which the super-ego deemss to be reprehensible (for example, a strong erotic impulse on the part of the child towards the parent of the opposite sex), then it is possible for the mind to push this impulse away, to repress it into the unconscious.. Repression is thus one of the central defense mechanisms by which the ego seeks to avoid internal conflict and pain, and to reconcile reality with the demands of both id and super-ego. As such it is completely normal and an integral part of the developmental process through which every child must pass on the way to adulthood. However, the repressed instinctual drive, as an energy-form, is not and cannot be destroyed when it is repressed–it continues to exist intact in the unconscious, from where it exerts a determining force upon the conscious mind, and can give rise to the dysfunctional behavior characteristic of neuroses. This is one reason why dreams and slips of the tongue possess such a strong symbolic significance for Freud, and why their analysis became such a key part of his treatment–they represent instances in which the vigilance of the super-ego is relaxed, and when the repressed drives are accordingly able to present themselves to the conscious mind in a transmuted form. The difference between ‘normal’ repression and the kind of repression which results in neurotic illness is one of degree, not of kind–the compulsive behavior of the neurotic is itself a manifestation of an instinctual drive repressed in childhood. Such behavioral symptoms are highly irrational (and may even be perceived as such by the neurotic),  but are completely beyond the control of the subject because they are driven by the now unconscious repressed impulse. Freud positioned the key repressions for both, the normal individual and the neurotic, in the first five years of childhood, and of course, held them to be essentially sexual in nature;–since, as we have seen, repressions which disrupt the process of infantile sexual development in particular, according to him, lead to a strong tendency to later neurosis in adult life. The task of psychoanalysis as a therapy is to find the repressions which cause the neurotic symptoms by delving into the unconscious mind of the subject, and by bringing them to the forefront of consciousness, to allow the ego to confront them directly and thus to discharge them.

6. Psychoanalysis as a Therapy

Freud’s account of the sexual genesis and nature of neuroses led him naturally to develop a clinical treatment for treating such disorders. This has become so influential today that when people speak of psychoanalysis they frequently refer exclusively to the clinical treatment; however, the term properly designates both the clinical treatment and the theory which underlies it. The aim of the method may be stated simply in general terms–to re-establish a harmonious relationship between the three elements which constitute the mind by excavating and resolving unconscious repressed conflicts. The actual method of treatment pioneered by Freud grew out of Breuer’s earlier discovery, mentioned above, that when a hysterical patient was encouraged to talk freely about the earliest occurrences of her symptoms and fantasies, the symptoms began to abate, and were eliminated entirely when she was induced to remember the initial trauma which occasioned them. Turning away from his early attempts to explore the unconscious through hypnosis, Freud further developed this "talking  cure," acting on the assumption that the repressed conflicts were buried in the deepest recesses of the unconscious mind. Accordingly, he got his patients to relax in a position in which they were deprived of strong sensory stimulation, and even keen awareness of the presence of the analyst (hence the famous use of the couch, with the analyst virtually silent and out of sight), and then encouraged them to speak freely and uninhibitedly, preferably without forethought, in the belief that he could thereby discern the unconscious forces lying behind what was said. This is the method of free-association, the rationale for which is similar to that involved in the analysis of dreams—in both cases the super-ego is to somee degree disarmed, its efficiency as a screening mechanism is moderated, and material is allowed to filter through to the conscious ego which would otherwise be completely repressed. The process is necessarily a difficult and protracted one, and it is therefore one of the primary tasks of the analyst to help the patient recognize, and overcome, his own natural resistances, which may exhibit themselves as hostility towards the analyst. However, Freud always took the occurrence of resistance as a sign that he was on the right track in his assessment of the underlying unconscious causes of the patient’s condition. The patient’s dreams are of particular interest, for reasons which we have already partly seen. Taking it that the super-ego functioned lesss effectively in sleep, as in free association, Freud made a distinction between the manifest content of a dream (what the dream appeared to be about on the surface) and its latent content (the unconscious, repressed desires or wishes which are its real object). The correct interpretation of the patient’s dreams, slips of tongue, free-associations, and responses to carefully selected  questions leads the analyst to a point where he can locate the unconscious repressions producing the neurotic symptoms, invariably in  terms of the patient’s passage through the sexual developmental process, the manner in which the conflicts implicit in this process were handled, and the libidinal content of the patient’s family relationships. To effect a cure, the analyst must facilitate the patient himself to become conscious of unresolved conflicts buried in the deep recesses of the unconscious mind, and to confront and engage with them directly.
In this sense, then, the object of psychoanalytic treatment may be said to be a form of self-understanding–once this is acquired it is largely up to the patient, in consultation with the analyst, to determine how he shall handle this newly-acquired understanding of the unconscious forces which motivate him. One possibility, mentioned above, is the channeling of sexual energy into the achievement of social, artistic or scientific goals–this is sublimation, which Freud saw as the motivating force behind most great cultural achievements. Another possibility would be the conscious, rational control of formerly repressed drives–this is suppression. Yet another would be the decision that it is the super-ego and the sociall constraints which inform it that are at fault, in which case the patient may decide in the end to satisfy the instinctual drives. But in all cases the cure is effected essentially by a kind of catharsis or purgation–a release of the pent-upp psychic energy, the constriction of which was the basic cause of the neurotic illness.

7. Critical Evaluation of Freud

It should be evident from the foregoing why psychoanalysis in general, and Freud in particular, have exerted such a strong influence  upon the popular imagination in the Western World, and why both the theory and practice of psychoanalysis should remain the object of a great deal of controversy. In fact, the controversy which exists in relation to Freud is more heated and multi-faceted than that relating to virtually any other post-1850 thinker (a possible exception being Darwin), with criticisms ranging from the contention that Freud’s theory was generated by logical confusions arising out of his alleged long-standing addiction to cocaine (see Thornton, E.M. Freud and Cocaine: The Freudian Fallacy)  to the view that he made an important, but grim, empirical discovery, which he knowingly suppressed in favour of the theory of the unconscious, knowing that the latter would be more socially acceptable (see Masson, J. The Assault on Truth).
It should be emphasized here that Freud’s genius is not (generally) in doubt, but the precise nature of his achievement is still the source of much debate. The supporters and followers of Freud (and Jung and Adler) are noted for the zeal and enthusiasm with which they espouse the doctrines of the master, to the point where many of the detractors of the movement see it as a kind of secular religion, requiring as it does an initiation process in which the aspiring psychoanalyst must himself first be analyzed. In this way, it is often alleged, the unquestioning acceptance of a set of ideological principles becomes a necessary precondition for acceptance into the movement–as with most religious groupings. In reply, the exponents and supporters of psychoanalysis frequently analyze the motivations of their critics in terms of the very theory which those critics reject. And so the debate goes on.
Here we will confine ourselves to: (a) the evaluation of Freud’s claim that his theory is a scientific one, (b) the question of the theory’s coherence, (c) the dispute concerning what, if anything, Freud really discovered, and (d) the question of the efficacy of psychoanalysis as a treatment for neurotic illnesses.

a. The Claim to Scientific Status

This is a crucially important issue since Freud saw himself first and foremost as a pioneering scientist, and repeatedly asserted that the significance of psychoanalysis is that it is a new science, incorporating a new scientific method of dealing with the mind and with mental illness. There can, moreover, be no doubt but that this has been the chief attraction of the theory for most of its advocates since then–on the face of it, it has the appearance of being not just a scientific theory but an enormously strong one, with the capacity to accommodate,, and explain, every possible form of human behavior. However, it is precisely this latter which, for many commentators, undermines its claim to scientific status. On the question of what makes a theory a genuinely scientific one, Karl Popper’s criterion of demarcation, as it is called, has now gained very general acceptance: namely, that every genuine scientific theory must be testable, and therefore falsifiable, at least in principle. In other words, if a theory is incompatible with possible observations, it iss scientific; conversely, a theory which is compatible with all possible observations iss unscientific (see Popper, K. The Logic of Scientific Discovery). Thus the principle of the conservation of energy (physical, not psychic), which influenced Freud so greatly, is a scientific one because it is falsifiable–the discovery of a physical system in which the total amount of physical energy was not constant would conclusively show it to be false. It is argued that nothing of the kind is possible with respect to Freud’s theory–it is not falsifiable. If the question is asked: "What does this theory imply which, if false, would show the whole theory to be false?," the answer is "Nothing" because the theory is compatible with every possible state of affairs. Hence it is concludedd that the theory is not scientific, and while this does not, as some critics claim, rob it of all value, it certainly diminishes its intellectual status as projected by its strongest advocates, including Freud himself.

b. The Coherence of the Theory

A related (but perhaps more serious) point is that the coherence of the theory is, at the very least, questionable. What is attractive about the theory, even to the layman, is that it seems to offer us long sought-after and much needed causal explanations for conditions which have been a source of a great deal of human misery. The thesis that neuroses are caused by unconscious conflicts buried deep in the unconscious mind in the form of repressed libidinal energy would appear to offer us, at last, an insight in the causal mechanism underlying these abnormal psychological conditions as they are expressed in human behavior, and further show us how they are related to the psychology of the ‘normal’ person. However, even this is questionable, and is a matter of much dispute. In general, when it is said that an event X causes another event Y to happen, both X and Y are, and must be,independently identifiable. It is true that this is not always a simple process, as in science causes are sometimes unobservable (sub-atomic particles, radio and electromagnetic waves, molecular structures, and so forth), but in these latter cases there are clear ‘correspondence rules’ connecting the unobservable causes with observable phenomena. The difficulty with Freud’s theory is that it offers us entities (for example repressed unconscious conflicts), which are said to be the unobservable causes of certain forms of behavior But there are no  correspondence rules for these alleged causes–they cannot be identified except by reference to the behavior which they are said to cause (that is, the analyst does not demonstratively assert: "This is the unconscious cause, and that is itss behavioral effect;" rather he asserts: "This is the behavior, therefore its unconscious cause must exist"), and this does raise serious doubtss as to whether Freud’s theory offers us genuine causal explanations at all.

c. Freud's Discovery?

At a less theoretical, but no less critical level, it has been alleged that Freud did make a genuine discovery which he was initially prepared to reveal to the world. However, the response he encountered was so ferociously hostile that he masked his findings and offered his theory of the unconscious in its place (see Masson, J. The Assault on Truth). What he discovered, it has been suggested, was the extreme prevalence of child sexual abuse, particularly of young girls (the vast majority of hysterics are women), even in respectable nineteenth century Vienna. He did in fact offer an early "seduction theory" of neuroses, which met with fierce animosity, and which he quickly withdrew and replaced with the theory of the unconscious. As one contemporary Freudian commentator explains it, Freud’s change of mind on this issue came about as follows:
Questions concerning the traumas suffered by his patients seemed to reveal [to Freud] that Viennese girls were extraordinarily often seduced in very early childhood by older male relatives. Doubt about the actual occurrence of these seductions was soon replaced by certainty that it was descriptions about childhood fantasy that were being offered. (MacIntyre).
In this way, it is suggested, the theory of the Oedipus complex was generated.
This statement begs a number of questions, not least, what does the expression ‘extraordinarily often’ mean in this context? By what standard is this being judged? The answer can only be: By the standard of what we generally believe–or would like to believe–to be the case. But the contention of some of Freud’s critics here is that his patients were not recalling childhood fantasies, but traumatic events from their childhood which were all too real. Freud, according to them, had stumbled upon and knowingly suppressed the fact that the level of child sexual abuse in society is much higher than is generally believed or acknowledged. If this contention is true–and it must at least be contemplated seriously–then this is undoubtedly the most serious criticism that Freud and his followers have to face.
Further, this particular point has taken on an added and even more controversial significance in recent years, with the willingness of some contemporary Freudians to combine the theoryy of repression with an acceptance of the wide-spread social prevalence of child sexual abuse. The result has been that in the United States and Britain in particular, many thousands of people have emerged from analysis with ‘recovered memories’ of alleged childhood sexual abuse by their parents; memories which, it is suggested, were hitherto repressed. On this basis, parents have been accused and repudiated, and whole families have been divided or destroyed. Unsurprisingly, this in turn has given rise to a systematic backlash in which organizations of accused parents, seeing themselves as the true victims of what they term ‘False Memory Syndrome’, have denounced all such memory-claims as falsidical – the direct product of a belief in what they see as the myth of repression. (see Pendergast, M. Victims of Memory). In this way, the concept of repression, which Freud himself termed "the foundation stone upon which the structure of psychoanalysis rests," has come in for more widespread critical scrutiny than ever before. Here, the fact that, unlike some of his contemporary followers, Freud did not himself ever countenance the extension of the concept of repression to cover actual child sexual abuse, and the fact that we are not necessarily forced to choose between the views that all "recovered memories" are either veridical or falsidical are, perhaps understandably, frequently lost sight of in the extreme heat generated by this debate.

d. The Efficacy of Psychoanalytic Therapy

It does not follow that, if Freud’s theory is unscientific, or even false, it cannot provide us with a basis for the beneficial treatment of neurotic illness because the relationship between a theory’s truth or falsity and its utility-value is far from being an isomorphic one. (The theory upon which the use of leeches to bleed patients in eighteenth century medicine was based was quite spurious, but patients did sometimes actually benefit from the treatment!). And of course even a true theory might be badly applied, leading to negative consequences. One of the problems here is that it is difficult to specify what counts as a cure forr a neurotic illness as distinct, say, from a mere alleviation of the symptoms. In general, however, the efficiency of a given method of treatment is usually clinically measured by means of a control group–the proportion of patients suffering from a given disorder who are cured by treatment X is measured by comparison with those cured by other treatments, or by no treatment at all. Such clinical tests as have been conducted indicate that the proportion of patients who have benefited from psychoanalytic treatment does not diverge significantly from the proportion who recover spontaneously or as a result of other forms of intervention in the control groups used. So, the question of the therapeutic effectiveness of psychoanalysis remains an open and controversial one.

8. References and Further Reading

a. Works by Freud

  • The Standard Edition of the Complete Psychological Works of Sigmund Freud (Ed. J. Strachey with Anna Freud), 24 vols. London: 1953-1964.

b. Works on Freud and Freudian Psychoanalysis

  • Abramson, J.B. Liberation and Its Limits: The Moral and Political Thought of Freud. New York: Free Press, 19844.
  • Bettlelheim, B. Freud and Man’s Soul. Knopf, 1982.
  • Cavell, M. The Psychoanalytic Mind: From Freud to Philosophy. Harvard University Press, 1993.
  • Cavell, M. Becoming a Subject: Reflections in Philosophy and Psychoanalysis. Neww York:  Oxford University Press, 2006.
  • Chessick, R.D. Freud Teaches Psychotherapy.      Hackett Publishing Company, 1980.
  • Cioffi, F. (ed.) Freud: Modern Judgements. Macmillan, 1973.
  • Deigh, J. The Sources of Moral Agency: Essays in Moral Psychology and Freudian Theory. Cambridge, UK: Cambridge University Press, 1996.
  • Dilman, I. Freud and Human Nature.  Blackwell, 1983
  • Dilman, I. Freud and the Mind. Blackwell, 1984.
  • Edelson, M. Hypothesis and Evidence in Psychoanalysis. University of Chicago Press, 1984.
  • Erwin, E. A Final Accounting: Philosophical and Empirical Issues in Freudian Psychology. MIT Press, 19966.
  • Fancher, R. Psychoanalytic Psychology: The Development of Freud’s Thought. Norton, 1973.
  • Farrell, B.A. The Standing of Psychoanalysis. Oxford University Press, 1981.
  • Fingarette, H. The Self in Transformation: Psychoanalysis, Philosophy, and the Life of the Spirit. HarperCollins, 19777.
  • Freeman, L. The Story of Anna O.–The Woman who led Freud to Psychoanalysis. Paragon House, 1990.
  • Frosh, S. The Politics of Psychoanalysis: An Introduction to Freudian and Post-Freudian Theory. Yale University Press, 19877.
  • Gardner, S. Irrationality and the Philosophy of Psychoanalysis. Cambridge, Cambridgee University Press, 1993.
  • Grünbaum, A. The Foundations of Psychoanalysis: A Philosophical Critique. University of California Press, 1984.
  • Gay, V.P. Freud on Sublimation: Reconsiderations. Albany, NY: Statee University Press, 1992.
  • Hook, S. (ed.) Psychoanalysis, Scientific Method, and Philosophy. New York University Press, 1959.
  • Jones, E. Sigmund Freud: Life and Work (3 vols), Basic Books, 1953-19577.
  • Klein, G.S. Psychoanalytic Theory: An Exploration of Essentials. International Universities Press, 1976.
  • Lear, J. Love and Its Place in Nature: A Philosophical Interpretation of Freudian Psychoanalysis. Farrar, Straus & Giroux,, 1990.
  • Lear, J. Open Minded: Working Out the Logic of the Soul. Cambridge, Harvard Universityy Press, 1998.
  • Lear, Jonathan. Happiness, Death, and the Remainder of Life. Harvard Universityy Press, 2000.
  • Lear, Jonathan. Freud. Routledge, 2005.
  • Levine, M.P. (ed). The Analytic Freud: Philosophy and Psychoanalysis. London:: Routledge, 2000.
  • Levy, D. Freud Among the Philosophers: The Psychoanalytic Unconscious and Its Philosophical Critics. New Haven, CT: Yalee University Press, 1996.
  • MacIntyre, A.C. The Unconscious: A Conceptual Analysis. Routledge & Kegan Paul, 1958.
  • Mahony, P.J. Freud’s Dora: A Psychoanalytic, Historical and Textual Study. Yale University Press, 1996.
  • Masson, J. The Assault on Truth: Freud’s Suppression of the Seduction Theory. Faber & Faber, 1984.
  • Neu, J. (ed). The Cambridge Companion to Freud. Cambridge          University Press,, 1994.
  • O’Neill, J. (ed). Freud and the Passions. Pennsylvania State University Press, 20044.
  • Popper, K. The Logic of Scientific Discovery. Hutchinson, 1959.
  • Pendergast, M. Victims of Memory. HarperCollins, 1997.
  • Reiser, M. Mind, Brain, Body: Towards a Convergence of Psychoanalysis and Neurobiology. Basic Books, 1984.
  • Ricoeur, P. Freud and Philosophy: An Essay in Interpretation (trans. D. Savage). Yalee University Press, 1970.
  • Robinson, P. Freud and His Critics. Berkeley, University of California Press, 19933.
  • Rose, J. On Not Being Able to Sleep: Psychoanalysis and the Modern World. Princeton University Press, 2003.
  • Roth, P. The Superego. Icon Books, 2001.
  • Rudnytsky, P.L. Freud and Oedipus. Columbia University Press, 19877.
  • Said, E.W. Freud and the Non-European. Verso (in association with the Freud Museum, London), 2003.
  • Schafer, R. A New Language for Psychoanalysis. Yale University Press, 1976.
  • Sherwood, M. The Logic of Explanation in Psychoanalysis. Academic Press, 1969.
  • Smith, D.L. Freud’s Philosophy of the Unconscious. Kluwer, 1999.
  • Stewart, W. Psychoanalysis: The First Ten Years, 1888-1898. Macmillan, 1969.
  • Sulloway, F. Freud, Biologist of the Mind. Basic Books, 1979.
  • Thornton, E.M. Freud and Cocaine: The Freudian Fallacy. Blond & Briggs, 1983.
  • Tauber, A.I. Freud, the Reluctant Philosopher. Princeton University Press,, 2010.
  • Wallace, E.R. Freud and Anthropology: A History and Reappraisal. International Universities Press, 1983.
  • Wallwork, E. Psychoanalysis and Ethics. Yale University Press, 19911.
  • Whitebrook, J. Perversion and Utopia: A Study in Psychoanalysis and Critical Theory. MIT Press, 19955.
  • Whyte, L.L. The Unconscious Before Freud. Basic Books, 19600.
  • Wollheim, R. Freud. Fontana, 1971.
  • Wollheim, R. (ed.) Freud: A Collection of Critical Essays. Anchor, 1974.
  • Wollheim, R. & Hopkins, J. (eds.) Philosophical Essays on Freud. Cambridge University Press, 1982.
See also the articles on Descartes' Mind-Body Distinction,  Higher-Order Theories of Consciousness and Introspection.

Author Information

Stephen P. Thornton
Email: sfthornton@eircom.net
University of Limerick
Ireland

Francis Bacon (1561—1626)


Sir Francis Bacon (later Lord Verulam and the Viscount St. Albans) was an English lawyer, statesman, essayist, historian, intellectual reformer, philosopher, and champion of modern science. Early in his career he claimed “all knowledge as his province” and afterwards dedicated himself to a wholesale revaluation and re-structuring of traditional learning. To take the place of the established tradition (a miscellany of Scholasticism, humanism, and natural magic), he proposed an entirely new system based on empirical and inductive principles and the active development of new arts and inventions, a system whose ultimate goal would be the production of practical knowledge for “the use and benefit of men” and the relief of the human condition.

At the same time that he was founding and promoting this new project for the advancement of learning, Bacon was also moving up the ladder of state service. His career aspirations had been largely disappointed under Elizabeth I, but with the ascension of James his political fortunes rose. Knighted in 1603, he was then steadily promoted to a series of offices, including Solicitor General (1607), Attorney General (1613), and eventually Lord Chancellor (1618). While serving as Chancellor, he was indicted on charges of bribery and forced to leave public office. He then retired to his estate where he devoted himself full time to his continuing literary, scientific, and philosophical work. He died in 1626, leaving behind a cultural legacy that, for better or worse, includes most of the foundation for the triumph of technology and for the modern world as we currently know it.

Table of Contents

  1. Life and Political Career
    1. Literary Works
    2. The New Atlantis
    3. Scientific and Philosophical Works
    4. The Great Instauration
    5. The Advancement of Learning
    6. The “Distempers” of Learning
    7. The Idea of Progress
    8. The Reclassification of Knowledge
    9. The New Organon
    10. The Idols
    11. Induction
  2. Reputation and Cultural Legacy
  3. References and Further Reading

1. Life and Political Career

Sir Francis Bacon (later Lord Verulam, the Viscount St. Albans, and Lord Chancellor of England) was born in London in 1561 to a prominent and well-connected family. His parents were Sir Nicholas Bacon, the Lord Keeper of the Seal, and Lady Anne Cooke, daughter of Sir Anthony Cooke, a knight and one-time tutor to the royal family. Lady Anne was a learned woman in her own right, having acquired Greek and Latin as well as Italian and French. She was a sister-in-law both to Sir Thomas Hoby, the esteemed English translator of Castiglione, and to Sir William Cecil (later Lord Burghley), Lord Treasurer, chief counselor to Elizabeth I, and from 1572-1598 the most powerful man in England.
Bacon was educated at home at the family estate at Gorhambury in Herfordshire. In 1573, at the age of just twelve, he entered Trinity College, Cambridge, where the stodgy Scholastic curriculum triggered his lifelong opposition to Aristotelianism (though not to the works of Aristotle himself).
In 1576 Bacon began reading law at Gray’s Inn. Yet only a year later he interrupted his studies in order to take a position in the diplomatic service in France as an assistant to the ambassador. In 1579, while he was still in France, his father died, leaving him (as the second son of a second marriage and the youngest of six heirs) virtually without support. With no position, no land, no income, and no immediate prospects, he returned to England and resumed the study of law.
Bacon completed his law degree in 1582, and in 1588 he was named lecturer in legal studies at Gray’s Inn. In the meantime, he was elected to Parliament in 1584 as a member for Melcombe in Dorsetshire. He would remain in Parliament as a representative for various constituencies for the next 36 years.
In 1593 his blunt criticism of a new tax levy resulted in an unfortunate setback to his career expectations, the Queen taking personal offense at his opposition. Any hopes he had of becoming Attorney General or Solicitor General during her reign were dashed, though Elizabeth eventually relented to the extent of appointing Bacon her Extraordinary Counsel in 1596.
It was around this time that Bacon entered the service of Robert Devereux, the Earl of Essex, a dashing courtier, soldier, plotter of intrigue, and sometime favorite of the Queen. No doubt Bacon viewed Essex as a rising star and a figure who could provide a much-needed boost to his own sagging career. Unfortunately, it was not long before Essex’s own fortunes plummeted following a series of military and political blunders culminating in a disastrous coup attempt. When the coup plot failed, Devereux was arrested, tried, and eventually executed, with Bacon, in his capacity as Queen’s Counsel, playing a vital role in the prosecution of the case.
In 1603, James I succeeded Elizabeth, and Bacon’s prospects for advancement dramatically improved. After being knighted by the king, he swiftly ascended the ladder of state and from 1604-1618 filled a succession of high-profile advisory positions:
  • 1604 – Appointed King’s Counsel.
  • 1607 – Named Solicitor General.
  • 1608 – Appointed Clerk of the Star Chamber.
  • 1613 – Appointed Attorney General.
  • 1616 – Made a member of the Privy Council.
  • 1617 – Appointed Lord Keeper of the Royal Seal (his father’s former office).
  • 1618 – Made Lord Chancellor.
As Lord Chancellor, Bacon wielded a degree of power and influence that he could only have imagined as a young lawyer seeking preferment. Yet it was at this point, while he stood at the very pinnacle of success, that he suffered his great Fall. In 1621 he was arrested and charged with bribery. After pleading guilty, he was heavily fined and sentenced to a prison term in the Tower of London. Although the fine was later waived and Bacon spent only four days in the Tower, he was never allowed to sit in Parliament or hold political office again.
The entire episode was a terrible disgrace for Bacon personally and a stigma that would cling to and injure his reputation for years to come. As various chroniclers of the case have pointed out, the accepting of gifts from suppliants in a law suit was a common practice in Bacon’s day, and it is also true that Bacon ended up judging against the two petitioners who had offered the fateful bribes. Yet the damage was done, and Bacon to his credit accepted the judgment against him without excuse. According to his own Essayes, or Counsels, he should have known and done better. (In this respect it is worth noting that during his forced retirement, Bacon revised and republished theEssayes, injecting an even greater degree of shrewdness into a collection already notable for its worldliness and keen political sense.) Macaulay in a lengthy essay declared Bacon a great intellect but (borrowing a phrase from Bacon’s own letters) a “most dishonest man,” and more than one writer has characterized him as cold, calculating, and arrogant. Yet whatever his flaws, even his enemies conceded that during his trial he accepted his punishment nobly, and moved on.
Bacon spent his remaining years working with renewed determination on his lifelong project: the reform of learning and the establishment of an intellectual community dedicated to the discovery of scientific knowledge for the “use and benefit of men.” The former Lord Chancellor died on 9 April, 1626, supposedly of a cold or pneumonia contracted while testing his theory of the preservative and insulating properties of snow.

2. Thought and Writings

In a way Bacon’s descent from political power was a fortunate fall, for it represented a liberation from the bondage of public life resulting in a remarkable final burst of literary and scientific activity. As Renaissance scholar and Bacon expert Brian Vickers has reminded us, Bacon’s earlier works, impressive as they are, were essentially products of his “spare time.” It was only during his last five years that he was able to concentrate exclusively on writing and produce, in addition to a handful of minor pieces:
  • Two substantial volumes of history and biography, The History of the Reign of King Henry the Seventh and The History of the Reign of King Henry the Eighth.
  • De Augmentis Scientiarum (an expanded Latin version of his earlier Advancement of Learning).
  • The final 1625 edition of his Essayes, or Counsels.
  • The remarkable Sylva Sylvarum, or A Natural History in Ten Centuries (a curious hodge-podge of scientific experiments, personal observations, speculations, ancient teachings, and analytical discussions on topics ranging from the causes of hiccups to explanations for the shortage of rain in Egypt). Artificially divided into ten “centuries” (that is, ten chapters, each consisting of one hundred items), the work was apparently intended to be included in Part Three of the Magna Instauratio.
  • His utopian science-fiction novel The New Atlantis, which was published in unfinished form a year after his death.
  • Various parts of his unfinished magnum opus Magna Instauratio (or Great Instauration), including a “Natural History of Winds” and a “Natural History of Life and Death.”
These late productions represented the capstone of a writing career that spanned more than four decades and encompassed virtually an entire curriculum of literary, scientific, and philosophical studies.

a. Literary Works

Despite the fanatical claims (and very un-Baconian credulity) of a few admirers, it is a virtual certainty that Bacon did not write the works traditionally attributed to William Shakespeare. Even so, the Lord Chancellor’s high place in the history of English literature as well as his influential role in the development of English prose style remain well-established and secure. Indeed even if Bacon had produced nothing else but his masterful Essayes (first published in 1597 and then revised and expanded in 1612 and 1625), he would still rate among the top echelon of 17th-century English authors. And so when we take into account his other writings, e.g., his histories, letters, and especially his major philosophical and scientific works, we must surely place him in the first rank of English literature’s great men of letters and among its finest masters (alongside names like Johnson, Mill, Carlyle, and Ruskin) of non-fiction prose.
Bacon’s style, though elegant, is by no means as simple as it seems or as it is often described. In fact it is actually a fairly complex affair that achieves its air of ease and clarity more through its balanced cadences, natural metaphors, and carefully arranged symmetries than through the use of plain words, commonplace ideas, and straightforward syntax. (In this connection it is noteworthy that in the revised versions of the essays Bacon seems to have deliberately disrupted many of his earlier balanced effects to produce a style that is actually more jagged and, in effect, more challenging to the casual reader.)
Furthermore, just as Bacon’s personal style and living habits were prone to extravagance and never particularly austere, so in his writing he was never quite able to resist the occasional grand word, magniloquent phrase, or orotund effect. (As Dr. Johnson observed, “A dictionary of the English language might be compiled from Bacon’s works alone.”) Bishop Sprat in his 1667 History of the Royal Society honored Bacon and praised the society membership for supposedly eschewing fine words and fancy metaphors and adhering instead to a natural lucidity and “mathematical plainness.” To write in such a way, Sprat suggested, was to follow true, scientific, Baconian principles. And while Bacon himself often expressed similar sentiments (praising blunt expression while condemning the seductions of figurative language), a reader would be hard pressed to find many examples of such spare technique in Bacon’s own writings. Of Bacon’s contemporary readers, at least one took exception to the view that his writing represented a perfect model of plain language and transparent meaning. After perusing the New Organon, King James (to whom Bacon had proudly dedicated the volume) reportedly pronounced the work “like the peace of God, which passeth all understanding.”

b. The New Atlantis

As a work of narrative fiction, Bacon’s novel New Atlantis may be classified as a literary rather than a scientific (or philosophical) work, though it effectively belongs to both categories. According to Bacon’s amanuensis and first biographer William Rawley, the novel represents the first part (showing the design of a great college or institute devoted to the interpretation of nature) of what was to have been a longer and more detailed project (depicting the entire legal structure and political organization of an ideal commonwealth). The work thus stands in the great tradition of the utopian-philosophical novel that stretches from Plato and More to Huxley and Skinner.
The thin plot or fable is little more than a fictional shell to contain the real meat of Bacon’s story: the elaborate description of Salomon’s House (also known as the College of the Six Days Works), a centrally organized research facility where specially trained teams of investigators collect data, conduct experiments, and (most importantly from Bacon’s point of view) apply the knowledge they gain to produce “things of use and practice for man’s life.” These new arts and inventions they eventually share with the outside world.
In terms of its sci-fi adventure elements, the New Atlantis is about as exciting as a government or university re-organization plan. But in terms of its historical impact, the novel has proven to be nothing less than revolutionary, having served not only as an effective inspiration and model for the British Royal Society, but also as an early blueprint and prophecy of the modern research center and international scientific community.

c. Scientific and Philosophical Works

It is never easy to summarize the thought of a prolific and wide-ranging philosopher. Yet Bacon somewhat simplifies the task by his own helpful habits of systematic classification and catchy mnemonic labeling. (Thus, for example, there are three “distempers” – or diseases – of learning,” eleven errors or “peccant humours,” four “Idols,” three primary mental faculties and categories of knowledge, etc.) In effect, by following Bacon’s own methods it is possible to produce a convenient outline or overview of his main scientific and philosophical ideas.

d. The Great Instauration

As early as 1592, in a famous letter to his uncle, Lord Burghley, Bacon declared “all knowledge” to be his province and vowed his personal commitment to a plan for the full-scale rehabilitation and reorganization of learning. In effect, he dedicated himself to a long-term project of intellectual reform, and the balance of his career can be viewed as a continuing effort to make good on that pledge. In 1620, while he was still at the peak of his political success, he published the preliminary description and plan for an enormous work that would fully answer to his earlier declared ambitions. The work, dedicated to James, was to be called Magna Instauratio (that is, the “grand edifice” or Great Instauration), and it would represent a kind of summa or culmination of all Bacon’s thought on subjects ranging from logic and epistemology to practical science (or what in Bacon’s day was called “natural philosophy,” the word science being then but a general synonym for “wisdom” or “learning”).
Like several of Bacon’s projects, the Instauratio in its contemplated form was never finished. Of the intended six parts, only the first two were completed, while the other portions were only partly finished or barely begun. Consequently, the work as we have it is less like the vast but well-sculpted monument that Bacon envisioned than a kind of philosophical miscellany or grab-bag. Part I of the project, De Dignitate et Augmentis Scientiarum (“Nine Books of the Dignity and Advancement of Learning”), was published in 1623. It is basically an enlarged version of the earlier Proficience and Advancement of Learning, which Bacon had presented to James in 1605. Part II, the Novum Organum (or “New Organon”) provides the author’s detailed explanation and demonstration of the correct procedure for interpreting nature. It first appeared in 1620. Together these two works present the essential elements of Bacon’s philosophy, including most of the major ideas and principles that we have come to associate with the terms “Baconian” and “Baconianism.”

e. The Advancement of Learning

Relatively early in his career Bacon judged that, owing mainly to an undue reverence for the past (as well as to an excessive absorption in cultural vanities and frivolities), the intellectual life of Europe had reached a kind of impasse or standstill. Yet he believed there was a way beyond this stagnation if persons of learning, armed with new methods and insights, would simply open their eyes and minds to the world around them. This at any rate was the basic argument of his seminal 1605 treatise The Proficience and Advancement of Learning, arguably the first important philosophical work to be published in English.
It is in this work that Bacon sketched out the main themes and ideas that he continued to refine and develop throughout his career, beginning with the notion that there are clear obstacles to or diseases of learning that must be avoided or purged before further progress is possible.

f. The “Distempers” of Learning

“There be therefore chiefly three vanities in studies, whereby learning hath been most traduced.” Thus Bacon, in the first book of the Advancement. He goes on to refer to these vanities as the three “distempers” of learning and identifies them (in his characteristically memorable fashion) as “fantastical learning,” “contentious learning,” and “delicate learning” (alternatively identified as “vain imaginations,” “vain altercations,” and “vain affectations”).
By fantastical learning (“vain imaginations”) Bacon had in mind what we would today call pseudo-science: i.e., a collection of ideas that lack any real or substantial foundation, that are professed mainly by occultists and charlatans, that are carefully shielded from outside criticism, and that are offered largely to an audience of credulous true believers. In Bacon’s day such “imaginative science” was familiar in the form of astrology, natural magic, and alchemy.
By contentious learning (“vain altercations”) Bacon was referring mainly to Aristotelian philosophy and theology and especially to the Scholastic tradition of logical hair-splitting and metaphysical quibbling. But the phrase applies to any intellectual endeavor in which the principal aim is not new knowledge or deeper understanding but endless debate cherished for its own sake.
Delicate learning (“vain affectations”) was Bacon’s label for the new humanism insofar as (in his view) it seemed concerned not with the actual recovery of ancient texts or the retrieval of past knowledge but merely with the revival of Ciceronian rhetorical embellishments and the reproduction of classical prose style. Such preoccupation with “words more than matter,” with “choiceness of phrase” and the “sweet falling of clauses” – in short, with style over substance – seemed to Bacon (a careful stylist in his own right) the most seductive and decadent literary vice of his age.
Here we may note that from Bacon’s point of view the “distempers” of learning share two main faults:
  1. Prodigal ingenuity – i.e., each distemper represents a lavish and regrettable waste of talent, as inventive minds that might be employed in more productive pursuits exhaust their energy on trivial or puerile enterprises instead.
  2. Sterile results – i.e., instead of contributing to the discovery of new knowledge (and thus to a practical “advancement of learning” and eventually to a better life for all), the distempers of learning are essentially exercises in personal vainglory that aim at little more than idle theorizing or the preservation of older forms of knowledge.
In short, in Bacon’s view the distempers impede genuine intellectual progress by beguiling talented thinkers into fruitless, illusory, or purely self-serving ventures. What is needed – and this is a theme reiterated in all his later writings on learning and human progress – is a program to re-channel that same creative energy into socially useful new discoveries.

g. The Idea of Progress

Though it is hard to pinpoint the birth of an idea, for all intents and purposes the modern idea of technological “progress” (in the sense of a steady, cumulative, historical advance in applied scientific knowledge) began with Bacon’s The Advancement of Learning and became fully articulated in his later works.
Knowledge is power, and when embodied in the form of new technical inventions and mechanical discoveries it is the force that drives history – this was Bacon’s key insight. In many respects this idea was his single greatest invention, and it is all the more remarkable for its having been conceived and promoted at a time when most English and European intellectuals were either reverencing the literary and philosophical achievements of the past or deploring the numerous signs of modern degradation and decline. Indeed, while Bacon was preaching progress and declaring a brave new dawn of scientific advance, many of his colleagues were persuaded that the world was at best creaking along towards a state of senile immobility and eventual darkness. “Our age is iron, and rusty too,” wrote John Donne, contemplating the signs of universal decay in a poem published six years after Bacon’s Advancement.
That history might in fact be progressive, i.e., an onward and upward ascent – and not, as Aristotle had taught, merely cyclical or, as cultural pessimists from Hesiod to Spengler have supposed, a descending or retrograde movement, became for Bacon an article of secular faith which he propounded with evangelical force and a sense of mission. In the Advancement, the idea is offered tentatively, as a kind of hopeful hypothesis. But in later works such as the New Organon, it becomes almost a promised destiny: Enlightenment and a better world, Bacon insists, lie within our power; they require only the cooperation of learned citizens and the active development of the arts and sciences.

h. The Reclassification of Knowledge

In Book II of De Dignitate (his expanded version of the Advancement) Bacon outlines his scheme for a new division of human knowledge into three primary categories: History, Poesy, and Philosophy (which he associates respectively with the three fundamental “faculties” of mind – memory, imagination, and reason). Although the exact motive behind this reclassification remains unclear, one of its main consequences seems unmistakable: it effectively promotes philosophy – and especially Baconian science – above the other two branches of knowledge, in essence defining history as the mere accumulation of brute facts, while reducing art and imaginative literature to the even more marginal status of “feigned history.”
Evidently Bacon believed that in order for a genuine advancement of learning to occur, the prestige of philosophy (and particularly natural philosophy) had to be elevated, while that of history and literature (in a word, humanism) needed to be reduced. Bacon’s scheme effectively accomplishes this by making history (the domain of fact, i.e., of everything that has happened) a virtual sub-species of philosophy (the domain of realistic possibility, i.e., of everything that can theoretically or actually occur). Meanwhile, poesy (the domain of everything that is imaginable or conceivable) is set off to the side as a mere illustrative vehicle. In essence, it becomes simply a means of recreating actual scenes or events from the past (as in history plays or heroic poetry) or of allegorizing or dramatizing new ideas or future possibilities (as in Bacon’s own interesting example of “parabolic poesy,” the New Atlantis.)

i. The New Organon

To the second part of his Great Instauration Bacon gave the title New Organon (or “True Directions concerning the Interpretation of Nature”). The Greek word organon means “instrument” or “tool,” and Bacon clearly felt he was supplying a new instrument for guiding and correcting the mind in its quest for a true understanding of nature. The title also glances at Aristotle’s Organon (a collection that includes his Categories and his Prior and Posterior Analytics) and thus suggests a “new instrument” destined to transcend or replace the older, no longer serviceable one. (This notion of surpassing ancient authority is aptly illustrated on the frontispiece of the 1620 volume containing the New Organon by a ship boldly sailing beyond the mythical pillars of Hercules, which supposedly marked the end of the known world.)
The New Organon is presented not in the form of a treatise or methodical demonstration but as a series of aphorisms, a technique that Bacon came to favor as less legislative and dogmatic and more in the true spirit of scientific experiment and critical inquiry. Combined with his gift for illustrative metaphor and symbol, the aphoristic style makes the New Organon in many places the most readable and literary of all Bacon’s scientific and philosophical works.

j. The Idols

In Book I of the New Organon (Aphorisms 39-68), Bacon introduces his famous doctrine of the “idols.” These are characteristic errors, natural tendencies, or defects that beset the mind and prevent it from achieving a full and accurate understanding of nature. Bacon points out that recognizing and counteracting the idols is as important to the study of nature as the recognition and refutation of bad arguments is to logic. Incidentally, he uses the word “idol” – from the Greekeidolon (“image” or “phantom”) – not in the sense of a false god or heathen deity but rather in the sense employed in Epicurean physics. Thus a Baconian idol is a potential deception or source of misunderstanding, especially one that clouds or confuses our knowledge of external reality.
Bacon identifies four different classes of idol. Each arises from a different source, and each presents its own special hazards and difficulties.
1. The Idols of the Tribe.
These are the natural weaknesses and tendencies common to human nature. Because they are innate, they cannot be completely eliminated, but only recognized and compensated for. Some of Bacon’s examples are:
  • Our senses – which are inherently dull and easily deceivable. (Which is why Bacon prescribes instruments and strict investigative methods to correct them.)
  • Our tendency to discern (or even impose) more order in phenomena than is actually there. As Bacon points out, we are apt to find similitude where there is actually singularity, regularity where there is actually randomness, etc.
  • Our tendency towards “wishful thinking.” According to Bacon, we have a natural inclination to accept, believe, and even prove what we would prefer to be true.
  • Our tendency to rush to conclusions and make premature judgments (instead of gradually and painstakingly accumulating evidence).
2. The Idols of the Cave.
Unlike the idols of the tribe, which are common to all human beings, those of the cave vary from individual to individual. They arise, that is to say, not from nature but from culture and thus reflect the peculiar distortions, prejudices, and beliefs that we are all subject to owing to our different family backgrounds, childhood experiences, education, training, gender, religion, social class, etc. Examples include:
  • Special allegiance to a particular discipline or theory.
  • High esteem for a few select authorities.
  • A “cookie-cutter” mentality – that is, a tendency to reduce or confine phenomena within the terms of our own narrow training or discipline.
3. The Idols of the Market Place.
These are hindrances to clear thinking that arise, Bacon says, from the “intercourse and association of men with each other.” The main culprit here is language, though not just common speech, but also (and perhaps particularly) the special discourses, vocabularies, and jargons of various academic communities and disciplines. He points out that “the idols imposed by words on the understanding are of two kinds”: “they are either names of things that do not exist” (e.g., the crystalline spheres of Aristotelian cosmology) or faulty, vague, or misleading names for things that do exist (according to Bacon, abstract qualities and value terms – e.g., “moist,” “useful,” etc. – can be a particular source of confusion).
4. The Idols of the Theatre.
Like the idols of the cave, those of the theatre are culturally acquired rather than innate. And although the metaphor of a theatre suggests an artificial imitation of truth, as in drama or fiction, Bacon makes it clear that these idols derive mainly from grand schemes or systems of philosophy – and especially from three particular types of philosophy:
  • Sophistical Philosophy – that is, philosophical systems based only on a few casually observed instances (or on no experimental evidence at all) and thus constructed mainly out of abstract argument and speculation. Bacon cites Scholasticism as a conspicuous example.
  • Empirical Philosophy – that is, a philosophical system ultimately based on a single key insight (or on a very narrow base of research), which is then erected into a model or paradigm to explain phenomena of all kinds. Bacon cites the example of William Gilbert, whose experiments with the lodestone persuaded him that magnetism operated as the hidden force behind virtually all earthly phenomena.
  • Superstitious Philosophy – this is Bacon’s phrase for any system of thought that mixes theology and philosophy. He cites Pythagoras and Plato as guilty of this practice, but also points his finger at pious contemporary efforts, similar to those of Creationists today, to found systems of natural philosophy on Genesis or the book of Job.

k. Induction

At the beginning of the Magna Instauratio and in Book II of the New Organon, Bacon introduces his system of “true and perfect Induction,” which he proposes as the essential foundation of scientific method and a necessary tool for the proper interpretation of nature. (This system was to have been more fully explained and demonstrated in Part IV of the Instauratio in a section titled “The Ladder of the Intellect,” but unfortunately the work never got beyond an introduction.)
According to Bacon, his system differs not only from the deductive logic and mania for syllogisms of the Schoolmen, but also from the classic induction of Aristotle and other logicians. As Bacon explains it, classic induction proceeds “at once from . . . sense and particulars up to the most general propositions” and then works backward (via deduction) to arrive at intermediate propositions. Thus, for example, from a few observations one might conclude (via induction) that “all new cars are shiny.” One would then be entitled to proceed backward from this general axiom to deduce such middle-level axioms as “all new Lexuses are shiny,” “all new Jeeps are shiny,” etc. – axioms that presumably would not need to be verified empirically since their truth would be logically guaranteed as long as the original generalization (“all new cars are shiny”) is true.
As Bacon rightly points out, one problem with this procedure is that if the general axioms prove false, all the intermediate axioms may be false as well. All it takes is one contradictory instance (in this case one new car with a dull finish) and “the whole edifice tumbles.” For this reason Bacon prescribes a different path. His method is to proceed “regularly and gradually from one axiom to another, so that the most general are not reached till the last.” In other words, each axiom – i.e., each step up “the ladder of intellect” – is thoroughly tested by observation and experimentation before the next step is taken. In effect, each confirmed axiom becomes a foothold to a higher truth, with the most general axioms representing the last stage of the process.
Thus, in the example described, the Baconian investigator would be obliged to examine a full inventory of new Chevrolets, Lexuses, Jeeps, etc., before reaching any conclusions about new cars in general. And while Bacon admits that such a method can be laborious, he argues that it eventually produces a stable edifice of knowledge instead of a rickety structure that collapses with the appearance of a single disconfirming instance. (Indeed, according to Bacon, when one follows his inductive procedure, a negative instance actually becomes something to be welcomed rather than feared. For instead of threatening an entire assembly, the discovery of a false generalization actually saves the investigator the trouble of having to proceed further in a particular direction or line of inquiry. Meanwhile the structure of truth that he has already built remains intact.)
Is Bacon’s system, then, a sound and reliable procedure, a strong ladder leading from carefully observed particulars to true and “inevitable” conclusions? Although he himself firmly believed in the utility and overall superiority of his method, many of his commentators and critics have had doubts. For one thing, it is not clear that the Baconian procedure, taken by itself, leads conclusively to any general propositions, much less to scientific principles or theoretical statements that we can accept as universally true. For at what point is the Baconian investigator willing to make the leap from observed particulars to abstract generalizations? After a dozen instances? A thousand? The fact is, Bacon’s method provides nothing to guide the investigator in this determination other than sheer instinct or professional judgment, and thus the tendency is for the investigation of particulars – the steady observation and collection of data – to go on continuously, and in effect endlessly.
One can thus easily imagine a scenario in which the piling up of instances becomes not just the initial stage in a process, but the very essence of the process itself; in effect, a zealous foraging after facts (in the New Organon Bacon famously compares the ideal Baconian researcher to a busy bee) becomes not only a means to knowledge, but an activity vigorously pursued for its own sake. Every scientist and academic person knows how tempting it is to put off the hard work of imaginativethinking in order to continue doing some form of rote research. Every investigator knows how easy it is to become wrapped up in data – with the unhappy result that one’s intended ascent up the Baconian ladder gets stuck in mundane matters of fact and never quite gets off the ground.
It was no doubt considerations like these that prompted the English physician (and neo-Aristotelian) William Harvey, of circulation-of-the-blood fame, to quip that Bacon wrote of natural philosophy “like a Lord Chancellor” – indeed like a politician or legislator rather than a practitioner. The assessment is just to the extent that Bacon in the New Organon does indeed prescribe a new and extremely rigid procedure for the investigation of nature rather than describe the more or less instinctive and improvisational – and by no means exclusively empirical – method that Kepler, Galileo, Harvey himself, and other working scientists were actually employing. In fact, other than Tycho Brahe, the Danish astronomer who, overseeing a team of assistants, faithfully observed and then painstakingly recorded entire volumes of astronomical data in tidy, systematically arranged tables, it is doubtful that there is another major figure in the history of science who can be legitimately termed an authentic, true-blooded Baconian. (Darwin, it is true, claimed that The Origin of Species was based on “Baconian principles.” However, it is one thing to collect instances in order to compare species and show a relationship among them; it is quite another to theorize a mechanism, namely evolution by mutation and natural selection, that elegantly and powerfully explains their entire history and variety.)
Science, that is to say, does not, and has probably never advanced according to the strict, gradual, ever-plodding method of Baconian observation and induction. It proceeds instead by unpredictable – and often intuitive and even (though Bacon would cringe at the word) imaginative – leaps and bounds. Kepler used Tycho’s scrupulously gathered data to support his own heart-felt and even occult belief that the movements of celestial bodies are regular and symmetrical, composing a true harmony of the spheres. Galileo tossed unequal weights from the Leaning Tower as a mere public demonstration of the fact (contrary to Aristotle) that they would fall at the same rate. He had long before satisfied himself that this would happen via the very un-Bacon-like method of mathematical reasoning and deductive thought-experiment. Harvey, by a similar process of quantitative analysis and deductive logic, knew that the blood must circulate, and it was only to provide proof of this fact that he set himself the secondary task of amassing empirical evidence and establishing the actual method by which it did so.
One could enumerate – in true Baconian fashion – a host of further instances. But the point is already made: advances in scientific knowledge have not been achieved for the most part via Baconian induction (which amounts to a kind of systematic and exhaustive survey of nature supposedly leading to ultimate insights) but rather by shrewd hints and guesses – in a word byhypotheses – that are then either corroborated or (in Karl Popper’s important term) falsified by subsequent research.
In summary, then, it can be said that Bacon underestimated the role of imagination and hypothesis (and overestimated the value of minute observation and bee-like data collection) in the production of new scientific knowledge. And in this respect it is true that he wrote of science like a Lord Chancellor, regally proclaiming the benefits of his own new and supposedly foolproof technique instead of recognizing and adapting procedures that had already been tested and approved. On the other hand, it must be added that Bacon did not present himself (or his method) as the final authority on the investigation of nature or, for that matter, on any other topic or issue relating to the advance of knowledge. By his own admission, he was but the Buccinator, or “trumpeter,” of such a revolutionary advance – not the founder or builder of a vast new system, but only the herald or announcing messenger of a new world to come.

3. Reputation and Cultural Legacy

If anyone deserves the title “universal genius” or “Renaissance man” (accolades traditionally reserved for those who make significant, original contributions to more than one professional discipline or area of learning), Bacon clearly merits the designation. Like Leonardo and Goethe, he produced important work in both the arts and sciences. Like Cicero, Marcus Aurelius, Benjamin Franklin, and Thomas Jefferson, he combined wide and ample intellectual and literary interests (from practical rhetoric and the study of nature to moral philosophy and educational reform) with a substantial political career. Like his near contemporary Machiavelli, he excelled in a variety of literary genres – from learned treatises to light entertainments – though, also like the great Florentine writer, he thought of himself mainly as a political statesman and practical visionary: a man whose primary goal was less to obtain literary laurels for himself than to mold the agendas and guide the policy decisions of powerful nobles and heads of state.
In our own era Bacon would be acclaimed as a “public intellectual,” though his personal record of service and authorship would certainly dwarf the achievements of most academic and political leaders today. Like nearly all public figures, he was controversial. His chaplain and first biographer William Rawley declared him “the glory of his age and nation” and portrayed him as an angel of enlightenment and social vision. His admirers in the Royal Society (an organization that traced its own inspiration and lineage to the Lord Chancellor’s writings) viewed him as nothing less than the daring originator of a new intellectual era. The poet Abraham Cowley called him a “Moses” and portrayed him as an exalted leader who virtually all by himself had set learning on a bold, firm, and entirely new path:
Bacon at last, a mighty Man, arose
Whom a wise King and Nature chose
Lord Chancellour of both their Lawes. . . .
The barren Wilderness he past,
Did on the very Border stand
Of the great promis’d Land,
And from the Mountains Top of his Exalted Wit,
Saw it himself and shew’d us it. . . .
Similarly adulatory if more prosaic assessments were offered by learned contemporaries or near contemporaries from Descartes and Gassendi to Robert Hooke and Robert Boyle. Leibniz was particularly generous and observed that, compared to Bacon’s philosophical range and lofty vision, even a great genius like Descartes “creeps on the ground.” On the other hand, Spinoza, another close contemporary, dismissed Bacon’s work (especially his inductive theories) completely and in effect denied that the supposedly grand philosophical revolution decreed by Bacon, and welcomed by his partisans, had ever occurred.
The response of the later Enlightenment was similarly divided, with a majority of thinkers lavishly praising Bacon while a dissenting minority castigated or even ridiculed him. The French encyclopedists Jean d’Alembert and Denis Diderot sounded the keynote of this 18th-century re-assessment, essentially hailing Bacon as a founding father of the modern era and emblazoning his name on the front page of the Encyclopedia. In a similar gesture, Kant dedicated his Critique of Pure Reason to Bacon and likewise saluted him as an early architect of modernity. Hegel, on the other hand, took a dimmer view. In his “Lectures on the History of Philosophy” he congratulated Bacon on his worldly sophistication and shrewdness of mind, but ultimately judged him to be a person of depraved character and a mere “coiner of mottoes.” In his view, the Lord Chancellor was a decidedly low-minded (read typically English and utilitarian) philosopher whose instruction was fit mainly for “civil servants and shopkeepers.”
Probably the fullest and most perceptive Enlightenment account of Bacon’s achievement and place in history was Voltaire’s laudatory essay in his Letters on the English. After referring to Bacon as the father of experimental philosophy, he went on to assess his literary merits, judging him to be an elegant, instructive, and witty writer, though too much given to “fustian.”
Bacon’s reputation and legacy remain controversial even today. While no historian of science or philosophy doubts his immense importance both as a proselytizer on behalf of the empirical method and as an advocate of sweeping intellectual reform, opinion varies widely as to the actual social value and moral significance of the ideas that he represented and effectively bequeathed to us. The issue basically comes down to one’s estimate of or sympathy for the entire Enlightenment/Utilitarian project. Those who for the most part share Bacon’s view that nature exists mainly for human use and benefit, and who furthermore endorse his opinion that scientific inquiry should aim first and foremost at the amelioration of the human condition and the “relief of man’s estate,” generally applaud him as a great social visionary. On the other hand, those who view nature as an entity in its own right, a higher-order estate of which the human community is only a part, tend to perceive him as a kind of arch-villain – the evil originator of the idea of science as the instrument of global imperialism and technological conquest.
On the one side, then, we have figures like the anthropologist and science writer Loren Eiseley, who portrays Bacon (whom he calls “the man who saw through time”) as a kind of Promethean culture hero. He praises Bacon as the great inventor of the idea of science as both a communal enterprise and a practical discipline in the service of humanity. On the other side, we have writers, from Theodor Adorno, Max Horkheimer, and Lewis Mumford to, more recently, Jeremy Rifkin and eco-feminist Carolyn Merchant, who have represented him as one of the main culprits behind what they perceive as western science’s continuing legacy of alienation, exploitation, and ecological oppression.
Clearly somewhere in between this ardent Baconolotry on the one hand and strident demonization of Bacon on the other lies the real Lord Chancellor: a Colossus with feet of clay. He was by no means a great system-builder (indeed his Magna Instauratio turned out to be less of a “grand edifice” than a magnificent heap) but rather, as he more modestly portrayed himself, a great spokesman for the reform of learning and a champion of modern science. In the end we can say that he was one of the giant figures of intellectual history – and as brilliant, and flawed, a philosopher as he was a statesman.

4. References and Further Reading

Note: The standard edition of Bacon’s Works and Letters and Life is still that of James Spedding, et. al., (14 volumes, London, 1857- 1874), also available in a facsimile reprint (Stuttgart, 1989).
  • Adorno, Theodor and Max Horkheimer. The Dialectic of Enlightenment. 1944.
  • Anderson, F. H. Francis Bacon: His Career and His Thought. Los Angeles: University of Southern California Press, 1962.
  • Bury, J.B. The Idea of Progress. London: MacMillan, 1920.
  • Eiseley, Loren. The Man Who Saw Through Time. New York: Scribners, 1973.
  • Fish, Stanley E. “The Experience of Bacon’s Essays.” In Self-Consuming Artifacts. Berkeley, CA: University of California Press, 1972.
  • Gaukroger, Stephen. Francis Bacon and the Transformation of Early-modern Philosophy. Cambridge, U.K. ; New York : Cambridge University Press, 2001.
  • Merchant, Carolyn. The Death of Nature: Women, Ecology, and the Scientific Revolution. San Francisco: Harper and Row, 1980.
  • Mumford, Lewis. Technics and Civilization. 1934.
  • Lampert, Laurence. Nietzsche and Modern Times : A Study of Bacon, Descartes, and Nietzsche. New Haven, Conn.: Yale University Press, 1993.
  • Rifkin, Jeremy. Biosphere Politics. New York: Crown, 1991.
  • Rossi, Paolo. Francis Bacon: from Magic to Science. Trans. Sacha Rabinovitch. Chicago: University of Chicago Press, 1968.
  • Vickers, Brian. Francis Bacon. Harlow, UK: Longman Group, 1978.
  • Vickers, Brian, Ed. Francis Bacon. New York : Oxford University Press, 1996.
  • Whitney, Charles. Francis Bacon and Modernity. New Haven, CN: Yale University Press, 1986.

Author Information

David Simpson
DePaul University
U. S. A.

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