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I confess that I have as vast contemplative ends, as I have moderate civil ends: for I have taken all knowledge to be my province; and if I could pur… - Francis Bacon
" "I confess that I have as vast contemplative ends, as I have moderate civil ends: for I have taken all knowledge to be my province; and if I could purge it of two sorts of rovers, whereof the one with frivolous disputations, confutations, and verbosities, the other with blind experiments and auricular traditions and impostures, hath committed so many spoils, I hope I should bring in industrious observations, grounded conclusions, and profitable inventions and discoveries; the best state of that province. This, whether it be curiosity, or vain glory, or nature, or (if one take it favourably) philanthropia, is so fixed in my mind as it cannot be removed. And I do easily see, that place of any reasonable countenance doth bring commandment of more wits than of a man's own; which is the thing I greatly affect.
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About Francis Bacon
Francis Bacon, 1st Viscount St. Alban KC (22 January 1561 – 9 April 1626) was an English philosopher, statesman and essayist. His works argued for the possibility of scientific knowledge based only upon inductive reasoning and careful observation of events in nature. Most importantly, he argued this could be achieved by use of a sceptical and methodical approach whereby scientists aim to avoid misleading themselves. His general idea of the importance and possibility of a skeptical methodology makes Bacon the father of the scientific method. This marked a new turn in the rhetorical and theoretical framework for science, the practical details of which are still central in debates about science and methodology today.
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Also Known As
Alternative Names:
Franciscus Bacon
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Francis Bacon of Verulamius
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Francis Bacon, Lord Verulam
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Bacon, Francis, 1561-1626
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Francis Bacon, Viscount Saint Alban
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Notwithstanding, so much is true, that the carriage of greatness, in a plain and open manner (so it be without arrogancy and vain glory) doth draw less envy, than if it be in a more crafty and cunning fashion. For in that course, a man doth but disavow fortune; and seemeth to be conscious of his own want in worth; and doth but teach others, to envy him. Lastly, to conclude this part; as we said in the beginning, that the act of envy had somewhat in it of witchcraft, so there is no other cure of envy, but the cure of witchcraft; and that is to remove the lot (as they call it) and to lay it upon another. For which purpose, the wiser sort of great persons, bring in ever upon the stage somebody upon whom to derive the envy, that would come upon themselves; sometimes upon ministers and servants; sometimes upon colleagues and associates; and the like; and for that turn there are never wanting, some persons of violent and undertaking natures, who, so they may have power and business, will take it at any cost.
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