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Home > Dictionary of Science Quotations > Scientist Names Index B > Sir Francis Bacon Quotes > Man

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Sir Francis Bacon
(22 Jan 1561 - 9 Apr 1626)

English philosopher remembered for his influence promoting a scientific method. He held that the aim of scientific investigation is practical application of the understanding of nature to improve man’s condition.



Male secum agit æger, medicum qui hæredem ficit.Br>That sick man does ill for himself, who makes his physician his heir.
— Sir Francis Bacon
In 'Ornamenta Rationalia, or, Elegant Sentences' (1625). As given in Essays, Moral, Economical, and Political: A New Edition, With the Latin Quotations Translated (1813), No. 31, 364. A century later, Benjamin Franklin included this in his Poor Richard’s Almanac as “He’s a Fool that makes his Doctor his Heir.”
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Natura enim non nisi parendo vincitur
Nature to be commanded must be obeyed.
— Sir Francis Bacon
From Novum Organum (1620), Book 1, Aphorism 3. Translated as The New Organon: Aphorisms Concerning the Interpretation of Nature and the Kingdom of Man), collected in James Spedding, Robert Ellis and Douglas Heath (eds.), The Works of Francis Bacon (1857), Vol. 4, 47.
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A man that is young in years may be old in hours, if he has lost no time.
— Sir Francis Bacon
‘Of Youth and Age’, Essays.
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And yet surely to alchemy this right is due, that it may be compared to the husbandman whereof Æsop makes the fable, that when he died he told his sons that he had left unto them gold buried under the ground in his vineyard: and they digged over the ground, gold they found none, but by reason of their stirring and digging the mould about the roots of their vines, they had a great vintage the year following: so assuredly the search and stir to make gold hath brought to light a great number of good and fruitful inventions and experiments, as well for the disclosing of nature as for the use of man's life.
— Sir Francis Bacon
The Advancement of Learning (1605, 1712), Vol. 1, 15.
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Another argument of hope may be drawn from this–that some of the inventions already known are such as before they were discovered it could hardly have entered any man's head to think of; they would have been simply set aside as impossible. For in conjecturing what may be men set before them the example of what has been, and divine of the new with an imagination preoccupied and colored by the old; which way of forming opinions is very fallacious, for streams that are drawn from the springheads of nature do not always run in the old channels.
— Sir Francis Bacon
Translation of Novum Organum, XCII. In Francis Bacon, James Spedding, The Works of Francis Bacon (1864), Vol. 8, 128.
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Another error is a conceit that … the best has still prevailed and suppressed the rest: so as, if a man should begin the labor of a new search, he were but like to light upon somewhat formerly rejected, and by rejection brought into oblivion; as if the multitude, or the wisest for the multitude’s sake, were not ready to give passage rather to that which is popular and superficial, than to that which is substantial and profound: for the truth is, that time seemeth to be of the nature of a river or stream, which carrieth down to us that which is light and blown up, and sinketh and drowneth that which is weighty and solid.
— Sir Francis Bacon
Advancement of Learning, Book 1. Collected in The Works of Francis Bacon (1826), Vol 1, 36.
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Brutes by their natural instinct have produced many discoveries, whereas men by discussion and the conclusions of reason have given birth to few or none.
— Sir Francis Bacon
Novum Organum, LXXIII
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But by far the greatest hindrance and aberration of the human understanding proceeds from the dullness, incompetency, and deceptions of the senses; in that things which strike the sense outweigh things which do not immediately strike it, though they be more important. Hence it is that speculation commonly ceases where sight ceases; insomuch that of things invisible there is little or no observation.
— Sir Francis Bacon
From Aphorism 50, Novum Organum, Book I (1620). Collected in James Spedding (ed.), The Works of Francis Bacon (1858), Vol. 4, 58.
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Certainly, it is heaven upon earth, to have a man's mind move in charity, rest in providence, and turn upon the poles of truth.
— Sir Francis Bacon
'Essays or Counsels: Civil and Moral. I. Of Truth'. In Francis Bacon, James Spedding, The Works of Francis Bacon (1864), Vol. 6, 378.
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For it being the nature of the mind of man (to the extreme prejudice of knowledge) to delight in the spacious liberty of generalities, as in a champion region, and not in the enclosures of particularity; the Mathematics were the goodliest fields to satisfy that appetite.
— Sir Francis Bacon
In De Augmentis, Bk. 8; Advancement of Learning, Bk. 2.
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For man being the minister and interpreter of nature, acts and understands so far as he has observed of the order, the works and mind of nature, and can proceed no further; for no power is able to loose or break the chain of causes, nor is nature to be conquered but by submission: whence those twin intentions, human knowledge and human power, are really coincident; and the greatest hindrance to works is the ignorance of causes.
— Sir Francis Bacon
In The Great lnstauration.
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For many parts of Nature can neither be invented with sufficient subtlety, nor demonstrated with sufficient perspicuity, nor accommodated to use with sufficient dexterity, without the aid and intervention of Mathematic: of which sort are Perspective, Music, Astronomy, cosmography, Architecture, Machinery, and some others.
— Sir Francis Bacon
In De Augmentis, Bk. 3; The Advancement of Learning (1605), Book 3. As translated in Francis Bacon, ‎James Spedding and ‎Robert Leslie Ellis, 'Of the great Appendix of Natural Philosophy, both Speculative and Operative, namely Mathematic; and that it ought rather to be placed among Appendices than among Substantive Sciences. Division of Mathematic into Pure and Mixed', The Works of Francis Bacon (1858), Vol. 4, Chap. 6, 371.
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For myself, I found that I was fitted for nothing so well as for the study of Truth; as having a mind nimble and versatile enough to catch the resemblances of things (which is the chief point) , and at the same time steady enough to fix and distinguish their subtler differences; as being gifted by nature with desire to seek, patience to doubt, fondness to meditate, slowness to assert, readiness to reconsider, carefulness to dispose and set in order; and as being a man that neither affects what is new nor admires what is old, and that hates every kind of imposture. So I thought my nature had a kind of familiarity and relationship with Truth.
— Sir Francis Bacon
From 'Progress of philosophical speculations. Preface to intended treatise De Interpretatione Naturæ (1603), in Francis Bacon and James Spedding (ed.), Works of Francis Bacon (1868), Vol. 3, 85.
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Further, it will not be amiss to distinguish the three kinds and, as it were, grades of ambition in mankind. The first is of those who desire to extend their own power in their native country, a vulgar and degenerate kind. The second is of those who labor to extend the power and dominion of their country among men. This certainly has more dignity, though not less covetousness. But if a man endeavor to establish and extend the power and dominion of the human race itself over the universe, his ambition (if ambition it can be called) is without doubt both a more wholesome and a more noble thing than the other two. Now the empire of man over things depends wholly on the arts and sciences. For we cannot command nature except by obeying her.
— Sir Francis Bacon
From Novum Organum (1620), Book 1, Aphorism 129. Translated as The New Organon: Aphorisms Concerning the Interpretation of Nature and the Kingdom of Man), collected in James Spedding, Robert Ellis and Douglas Heath (eds.), The Works of Francis Bacon (1857), Vol. 4, 114.
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Human knowledge and human power meet in one; for where the cause is not known the effect cannot be produced. Nature to be commanded must be obeyed; and that which in contemplation is as the cause is in operation as the rule.
— Sir Francis Bacon
From Novum Organum (1620), Book 1, Aphorism 3. Translated as The New Organon: Aphorisms Concerning the Interpretation of Nature and the Kingdom of Man), collected in James Spedding, Robert Ellis and Douglas Heath (eds.), The Works of Francis Bacon (1857), Vol. 4, 47.
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I had rather believe all the Fables in the Legend, and the Talmud, and the Alcoran, then that this universall Frame, is without a Minde. And therefore, God never wrought Miracle, to convince Atheisme, because his Ordinary Works Convince it. It is true, that a little Philosophy inclineth Mans Minde to Atheisme; But depth in Philosophy, bringeth Mens Mindes about to Religion.
— Sir Francis Bacon
'Of Atheisme' (1625) in James Spedding, Robert Ellis and Douglas Heath (eds.), The Works of Francis Bacon (1887-1901), Vol. 6, 413.
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I hold every man a debtor to his profession; from the which as men of course do seek to receive countenance and profit, so ought they of duty to endeavour themselves, by way of amends, to be a help and ornament thereunto. This is performed, in some degree, by the honest and liberal practice of a profession; where men shall carry a respect not to descend into any course that is corrupt and unworthy thereof, and preserve themselves free from the abuses wherewith the same profession is noted to be infected: but much more is this performed, if a man be able to visit and strengthen the roots and foundation of the science itself; thereby not only gracing it in reputation and dignity, but also amplifying it in profession and substance.
— Sir Francis Bacon
Opening sentences of Preface, Maxims of Law (1596), in The Works of Francis Bacon: Law tracts. Maxims of the Law (1803), Vol. 4, 10.
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If [a man's] wit be not apt to distinguish or find differences, let him study the schoolmen; for they are cymini sectores, [splitters of hairs,]
— Sir Francis Bacon
Translation in Francis Bacon, James Spedding (ed.) et al., Works of Francis Bacon (1858) Vol. 6, 498. (Note: The translation of cymini sectores, 'splitters of hairs,' is provided in the translated work cited. 'If [a man's]' has been added to clarify context of this quote from that work.)
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If a man will begin with certainties, he shall end in doubts; but if he will be content to begin with doubts, he shall end in certainties.
— Sir Francis Bacon
The Advancement of Learning (1605) in James Spedding, Robert Ellis and Douglas Heath (eds.), The Works of Francis Bacon (1887-1901), Vol. 3, 293.
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If a man's wit be wandering, let him study the mathematics; for in demonstrations, if his wit be called away never so little, he must begin again.
— Sir Francis Bacon
Translation in Francis Bacon, James Spedding (ed.) et al., Works of Francis Bacon (1858) Vol. 6, 498.
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If any human being earnestly desire to push on to new discoveries instead of just retaining and using the old; to win victories over Nature as a worker rather than over hostile critics as a disputant; to attain, in fact, clear and demonstrative knowlegde instead of attractive and probable theory; we invite him as a true son of Science to join our ranks.
— Sir Francis Bacon
Novum Organum (1620), 34, Preface.
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It cannot be that axioms established by argumentation should avail for the discovery of new works, since the subtlety of nature is greater many times over than the subtlety of argument. But axioms duly and orderly formed from particulars easily discover the way to new particulars, and thus render sciences active.
— Sir Francis Bacon
From Novum Organum (1620), Book 1, Aphorism 24. Translated as The New Organon: Aphorisms Concerning the Interpretation of Nature and the Kingdom of Man), collected in James Spedding, Robert Ellis and Douglas Heath (eds.), The Works of Francis Bacon (1857), Vol. 4, 51.
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It is as natural to man to die as to be born; and to a little infant, perhaps, the one is as painful as the other.
— Sir Francis Bacon
Of Death. In Carl Sagan, Broca’s Brain: Reflections on the Romance of Science (1979, 1986), 206.
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It is most true that a natural and secret hatred and aversation towards society, in any man, hath somewhat of the savage beast.
— Sir Francis Bacon
In 'Of Friendship', Mary Augusta Scott (ed.), Essays of Francis Bacon (1908), 117. A footnote indicates “aversation towards” used in the translation means “aversion to”.
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It is well to observe the force and virtue and consequence of discoveries, and these are to be seen nowhere more conspicuously than in those three which were unknown to the ancients, and of which the origins, although recent, are obscure and inglorious; namely, printing, gunpowder, and the magnet. For these three have changed the whole face and state of things throughout the world; the first in literature, the second in warfare, the third in navigation; whence have followed innumerable changes, insomuch that no empire, no sect, no star seems to have exerted greater power and influence in human affairs than these mechanical discoveries.
— Sir Francis Bacon
From Novum Organum (1620), Book 1, Aphorism 129. Translated as The New Organon: Aphorisms Concerning the Interpretation of Nature and the Kingdom of Man), collected in James Spedding, Robert Ellis and Douglas Heath (eds.), The Works of Francis Bacon (1857), Vol. 4, 114.
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It is worthy the observing, that there is no passion in the mind of man, so weak, but it mates, and masters, the fear of death; and therefore, death is no such terrible enemy, when a man hath so many attendants about him, that can win the combat of him. Revenge triumphs over death; love slights it; honor aspireth to it; grief flieth to it; fear preoccupieth it.
— Sir Francis Bacon
In 'Of Death', Essays (1625, 1883), 10.
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Man, as the minister and interpreter of nature, is limited in act and understanding by his observation of the order of nature; neither his understanding nor his power extends further.
— Sir Francis Bacon
Novum Organum, Aphor I. Quoted in Robert Routledge, Discoveries and Inventions of the 19th Century (1890), 696
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Man, being the servant and interpreter of Nature, can do and understand so much and so much only as he has observed in fact or thought of the course of nature; beyond this he neither knows anything nor can do anything.
— Sir Francis Bacon
From Novum Organum (1620), Book 1, Aphorism 1. As translated from the original Latin, “Homo enim naturae minister et interpres tantum facit et intelligit, quantum de naturae ordine, opere vel mente, observaverit: nec amplius scit, aut potest.” in The New Organon: Aphorisms Concerning the Interpretation of Nature and the Kingdom of Man), collected in James Spedding, Robert Ellis and Douglas Heath (eds.), The Works of Francis Bacon (1857), Vol. 4, 47. Also seen translated as “Man, as the minister and interpreter of nature, is limited in act and understanding by his observation of the order of nature; neither his understanding nor his power extends farther,” in Robert Routledge, Discoveries and Inventions of the 19th Century (1891), 697.
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No one has yet been found so firm of mind and purpose as resolutely to compel himself to sweep away all theories and common notions, and to apply the understanding, thus made fair and even, to a fresh examination of particulars. Thus it happens that human knowledge, as we have it, is a mere medley and ill-digested mass, made up of much credulity and much accident, and also of the childish notions which we at first imbibed.
— Sir Francis Bacon
In Novum Organum (1620), Book 2, Aphorism 20.
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Physic is of little use to a temperate person, for a man's own observation on what he finds does him good or what hurts him, is the best physic to preserve health.
— Sir Francis Bacon
In James Wood, Dictionary of Quotations from Ancient and Modern, English and Foreign Sources (1893), 348:17.
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Revenge is a kind of wild justice; which the more man’s nature runs to, the more ought law to weed it out.
— Sir Francis Bacon
…...
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Some books are to be tasted, others to be swallowed, and some few to be chewed and digested; that is, some books are to be read only in parts; other to be read, but not curiously; and some few to be read wholly, and with diligence and attention. Some books also may be read by deputy, and extracts made of them by others; but that would be only in the less important arguments, and the meaner sort of books; else distilled books are like common distilled waters, flashy things. Reading maketh a full man; conference a ready man; and writing an exact man. And therefore, if a man write little, he had need have a great memory; if he confer little, he had need have a present wit: and if he read little, he had need have much cunning, to seem to know that he doth not. Histories make men wise; poets witty; the mathematics subtile; natural philosophy deep; moral grave; logic and rhetoric able to contend. Abeunt studia in mores. [The studies pass into the manners.]
— Sir Francis Bacon
'Of Studies' (1625) in James Spedding, Robert Ellis and Douglas Heath (eds.), The Works of Francis Bacon (1887-1901), Vol. 6, 498.
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Such philosophy as shall not vanish in the fume of subtile, sublime, or delectable speculation but shall be operative to the endowment and betterment of man’s life.
— Sir Francis Bacon
As quoted on title page of Lancelot Hogben, Science for the Citizen (1938).
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Take an arrow, and hold it in flame for the space of ten pulses, and when it cometh forth you shall find those parts of the arrow which were on the outsides of the flame more burned, blacked, and turned almost to coal, whereas the midst of the flame will be as if the fire had scarce touched it. This is an instance of great consequence for the discovery of the nature of flame; and sheweth manifestly, that flame burneth more violently towards the sides than in the midst.
— Sir Francis Bacon
Observing, but not with the knowledge, that a flame burns at its outside in contact with air, and there is no combustion within the flame which is not mixed with air. In Sylva Sylvarum; or a Natural History in Ten Centuries (1627), Century 1, Experiment 32. Collected in The Works of Francis Bacon (1740), Vol 3, 9.
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The alchemists call in many varieties out of astrology, auricular traditions, and feigned testimonies.
— Sir Francis Bacon
As quoted, without source, in Samuel Austin Allibone, Prose Quotations From Socrates to Macaulay (1876), 28. Although two other quotes by Bacon under the heading 'Alchemy' do have sources indicated, the subject quote appears without source—which leaves the authenticity of the subject quote in question. As yet, Webmaster has found no primary source. Can you help? [Note: auricular means received by the sense of hearing. -Webmaster]
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The cause and root of nearly all evils in the sciences is this—that while we falsely admire and extol the powers of the human mind we neglect to seek for its true helps.
— Sir Francis Bacon
From Novum Organum (1620), Book 1, Aphorism 9. Translated as The New Organon: Aphorisms Concerning the Interpretation of Nature and the Kingdom of Man), collected in James Spedding, Robert Ellis and Douglas Heath (eds.), The Works of Francis Bacon (1857), Vol. 4, 48.
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The dignity of this end of endowment of man's life with new commodity appeareth by the estimation that antiquity made of such as guided thereunto ; for whereas founders of states, lawgivers, extirpators of tyrants, fathers of the people, were honoured but with the titles of demigods, inventors ere ever consecrated among the gods themselves.
— Sir Francis Bacon
Bacon and Basil Montagu (Ed.), 'Fragments of Valerius Terminus, on the Interpretation of Nature', Works of Bacon (1825), vol. 1., 266. Quoted in The Origin and Progress of the Mechanical Inventions of James Watt (1854), Vol.1, 2.
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The end of our foundation [Salomon's House in the New Atlantis] is the knowledge of Causes and the secret motions of things; and the enlarging of the bounds of Human Empire, to the effecting of all things possible.
— Sir Francis Bacon
In Francis Bacon and William Rawle (ed.), The Works of Francis Bacon: Philosophical Works (1887), 156.
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The End of our Foundation is the knowledge of Causes; and secret motions of things; and the enlarging of the bounds of Human Empire, to the effecting of all things possible.
— Sir Francis Bacon
'New Atlantis' (1626) in James Spedding, Robert Ellis and Douglas Heath (eds.), The Works of Francis Bacon (1887-1901), Vol. 3, 156.
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The human understanding is moved by those things most which strike and enter the mind simultaneously and suddenly, and so fill the imagination; and then it feigns and supposes all other things to be somehow, though it cannot see how, similar to those few things by which it is surrounded.
— Sir Francis Bacon
Translation of Novum Organum, XLVII. In Francis Bacon, James Spedding, The Works of Francis Bacon (1864), Vol. 8, 80.
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The human understanding is of its own nature prone to suppose the existence of more order and regularity in the world than it finds. And though there be many things in nature which are singular and unmatched, yet it devises for them parallels and conjugates and relatives which do not exist. Hence the fiction that all celestial bodies move in perfect circles, spirals and dragons being (except in name) utterly rejected.
— Sir Francis Bacon
From Aphorism 45, Novum Organum, Book I (1620). Collected in James Spedding (ed.), The Works of Francis Bacon (1858), Vol. 4, 55.
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The human understanding is unquiet; it cannot stop or rest, and still presses onward, but in vain. Therefore it is that we cannot conceive of any end or limit to the world, but always as of necessity it occurs to us that there is something beyond... But he is no less an unskilled and shallow philosopher who seeks causes of that which is most general, than he who in things subordinate and subaltern omits to do so
— Sir Francis Bacon
From Aphorism 48, Novum Organum, Book I (1620). Collected in James Spedding (ed.), The Works of Francis Bacon (1858), Vol. 4, 57.
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The human understanding when it has once adopted an opinion (either as being the received opinion or as being agreeable to itself) draws all things else to support and agree with it. And though there be a greater number and weight of instances to be found on the other side, yet these it either neglects and despises, or else by some distinction sets aside and rejects, in order that by this great and pernicious predetermination the authority of its former conclusions may remain inviolate.
— Sir Francis Bacon
From Aphorism 46, Novum Organum, Book I (1620). Collected in James Spedding (ed.), The Works of Francis Bacon (1858), Vol. 4, 56.
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The poets did well to conjoin music and medicine, in Apollo, because the office of medicine is but to tune the curious harp of man's body and reduce it to harmony.
— Sir Francis Bacon
The Advancement of Learning (1605), Book 2. Reprinted in The Two Books of Francis Bacon: Of the Proficience and Advancement of Learning, Divine and Human (2009), 106.
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The strength of all sciences is, as the strength of the old man’s faggot, in the band. For the harmony of a science, supporting each part the other, is and ought to be the true and brief confutation and suppression of all the smaller sort of objections; but, on the other side, if you take out every axiom, as the sticks of the faggot, one by one, you may quarrel with them and bend them and break them at your pleasure: so that, as was said of Seneca, Verborum minutiis rerum frangit pondera [that he broke up the weight and mass of the matter by verbal points and niceties], so a man may truly say of the schoolmen, Quaestionum minutiis scientiarum frangunt soliditatem [they broke up the solidarity and coherency of the sciences by the minuteness and nicety of their questions]. For were it not better for a man in fair room to set up one great light, or branching candlestick of lights, than to go about with a small watch-candle into every corner?
— Sir Francis Bacon
The Works of Francis Bacon (1864), Vol. 6, 123
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There are four classes of Idols which beset men’s minds. To these for distinction’s sake I have assigned names,—calling the first class Idols of the Tribe; the second, Idols of the Cave; the third, Idols of the Market Place; the fourth, Idols of the Theatre
The Idols of the Tribe have their foundation in human nature itself, and in the tribe or race of men. For it is a false assertion that the sense of man is the measure of things. On the contrary, all perceptions as well of the sense as of the mind are according to the measure of the individual and not according to the measure of the universe. And the human understanding is like a false mirror, which, receiving rays irregularly, distorts and discolours the nature of things by mingling its own nature with it.
The Idols of the Cave are the idols of the individual man. For every one (besides the errors common to human nature in general) has a cave or den of his own, which refracts and discolours the light of nature; owing either to his own proper and peculiar nature; or to his education and conversation with others; or to the reading of books, and the authority of those whom he esteems and admires; or to the differences of impressions, accordingly as they take place in a mind preoccupied and predisposed or in a mind indifferent and settled; or the like.
There are also Idols formed by the intercourse and association of men with each other, which I call Idols of the Market-place, on account of the commerce and consort of men there. For it is by discourse that men associate; and words are imposed according to the apprehension of the vulgar, and therefore the ill and unfit choice of words wonderfully obstructs the understanding. Nor do the definitions or explanations where with in some things learned men are wont to guard and defend themselves, by any means set the matter right. But words plainly force and overrule the understanding, and throw all into confusion, and lead men away into numberless empty controversies and idle fancies.
Lastly, there are Idols which have immigrated into men’s minds from the various dogmas of philosophies, and also from wrong laws of demonstration. These I call Idols of the Theatre; because in my judgment all the received systems are but so many stage-plays, representing worlds of their own creation after an unreal and scenic fashion.
— Sir Francis Bacon
From Novum Organum (1620), Book 1, Aphorisms 39, 41-44. Translated as The New Organon: Aphorisms Concerning the Interpretation of Nature and the Kingdom of Man), collected in James Spedding, Robert Ellis and Douglas Heath (eds.), The Works of Francis Bacon (1857), Vol. 4, 53-55.
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There is no vice that doth so cover a man with shame as to be found false and perfidious.
— Sir Francis Bacon
…...
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To conclude, therefore, let no man out of a weak conceit of sobriety, or an ill-apply'd moderation, think or maintain, that a man can search too far or be too well studied in the book of God’s word, or in the book of God’s works; divinity or philosophy; but rather let men endeavour an endless progress or proficience in both.
— Sir Francis Bacon
In Of Proficience and Advancement of Learning Divine and Human (1605), collected in The Works of Francis Bacon (1711), Vol. 2, 417. Charles Darwin placed this quote on the title page of his On the Origin of Species.
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We come therefore now to that knowledge whereunto the ancient oracle directeth us, which is the knowledge of ourselves; which deserveth the more accurate handling, by how much it toucheth us more nearly. This knowledge, as it is the end and term of natural philosophy in the intention of man, so notwithstanding it is but a portion of natural philosophy in the continent of nature. And generally let this be a rule, that all partitions of knowledges be accepted rather for lines and veins, than for sections and separations; and that the continuance and entireness of knowledge be preserved. For the contrary hereof hath made particular sciences to become barren, shallow, and erroneous; while they have not been nourished and maintained from the common fountain. So we see Cicero the orator complained of Socrates and his school, that he was the first that separated philosophy and rhetoric; whereupon rhetoric became an empty and verbal art. So we may see that the opinion of Copernicus touching the rotation of the earth, which astronomy itself cannot correct because it is not repugnant to any of the phenomena, yet natural philosophy may correct. So we see also that the science of medicine, if it be destituted and forsaken by natural philosophy, it is not much better than an empirical practice. With this reservation therefore we proceed to Human Philosophy or Humanity, which hath two parts: the one considereth man segregate, or distributively; the other congregate, or in society. So as Human Philosophy is either Simple and Particular, or Conjugate and Civil. Humanity Particular consisteth of the same parts whereof man consisteth; that is, of knowledges that respect the Body, and of knowledges that respect the Mind. But before we distribute so far, it is good to constitute. For I do take the consideration in general and at large of Human Nature to be fit to be emancipate and made a knowledge by itself; not so much in regard of those delightful and elegant discourses which have been made of the dignity of man, of his miseries, of his state and life, and the like adjuncts of his common and undivided nature; but chiefly in regard of the knowledge concerning the sympathies and concordances between the mind and body, which, being mixed, cannot be properly assigned to the sciences of either.
— Sir Francis Bacon
The Advancement of Learning (1605) in James Spedding, Robert Ellis and Douglas Heath (eds.), The Works of Francis Bacon (1887-1901), Vol. 3, 366-7.
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Carl Sagan Thumbnail In science it often happens that scientists say, 'You know that's a really good argument; my position is mistaken,' and then they would actually change their minds and you never hear that old view from them again. They really do it. It doesn't happen as often as it should, because scientists are human and change is sometimes painful. But it happens every day. I cannot recall the last time something like that happened in politics or religion. (1987) -- Carl Sagan
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