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" "The diligent investigator of natural phenomena can give the causes of all natural effects... by the rules and roots and foundations given from the power of geometry.
Robert Grosseteste (c. 1175 – 1253) was an English statesman, scholastic philosopher, theologian, scientist, pastor, poet, educator and Bishop of Lincoln, Province of Canterbury, England. From about 1220 to 1235 he wrote a host of scientific treatises and was an early supporter of what was to become the scientific method. Roger Bacon expressed his indebtedness to the work of Grosseteste and A.C. Crombie describes him as "the real founder of the tradition of scientific thought in medieval Oxford..." Translations of Robert Grosseteste's quotes in this article are due to A.C. Crombie, Robert Grosseteste and the Origins of Experimental Science 1100-1700 (1953) unless otherwise noted.
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That is better and more valuable which requires fewer, other circumstances being equal, just as that demonstration is better, other circumstances being equal, which necessitates the answering of a smaller number of questions for a perfect demonstration or requires a smaller number of suppositions and premises from which the demonstration proceeds. For if one thing were demonstrated from many and another thing from fewer equally known premisses, clearly that is better which is from fewer because it makes us know quickly, just as a universal demonstration is better than particular because it produces knowledge from fewer premises. Similarly in natural science, in moral science, and in metaphysics the best is that which needs no premisses and the better that which needs the fewer, other circumstances being equal.
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I say that it is possible to have some knowledge without the help of the senses. For in the Divine Mind all knowledge exists from eternity, and not only is there in it certain knowledge of universals but also of all singulars. ...Similarly, intelligence receiving irradiation from the primary light see all knowable things, both universal and singulars, in the primary light itself. Moreover, the Divine Mind, in the reflection of its intelligence upon Itself, knows the very things which come after Itself, because it is itself their cause. Therefore, those who are without any senses have true knowledge.