BACON (Roger)
AUGUSTINIANISM
Roger
Bacon, philosopher and scientist, was born of a wealthy family either in
Ilchester (Somerset) or Bisly (Gloucestershire), and studied arts at Oxford
(under Grosseteste) and Paris. As Regent
Master he lectured there on Aristotle in about 1237. He returned to Oxford some ten years later to
pursue further studies in a wide range of subjects, including languages,
mathematics, and experimental science, and later entered the Franciscan Order. In 1257, at the request of Pope Clement II, he undertook to produce an encyclopaedia of
universal learning. He was imprisoned in
1278 because of allegedly suspect teaching. He became known as the Doctor
Mirabilis ('wonderful teacher').
METAPHYSICS/ RELIGIOUS PHILOSOPHY
[1] [See the Greater Work, II and VII.] Bacon seems to have made little original
contribution to metaphysical thinking. He accepted the identity of
essence and existence [a] that what makes a thing what it is cannot be distinguished from what makes it that thing; the doctrine of an
immortal, spiritual soul, the plurality
of forms and a universal corporeal form for all matter [b]; hylomorphism in all created
things (including spiritual beings) [c]; and 'seminal reasons' [d]. We have knowledge
of God and can prove His existence from a consideration of the inner light [e]. But ultimately, although reason is needed for philosophy, what we discover through it must be subordinated to
faith [f];
reason is of God and must return to him. Bacon thus emphasizes the primacy of theology over other sciences.
KNOWLEDGE
[2] Bacon said that we may start from any philosophy be it Christian
or pagan but must seek to eliminate ignorance and prejudice [ibid. I]. He accepted that knowledge is grounded in reason and experience. However, he distinguished between 'inner' or 'divine' experience, which follows on illumination by God (as
the Active Intellect) and leads to increasing degrees of certainty culminating
in mystical states [ibid. II; Third Work, 74] [a], and 'external' or 'human'
experience, which involves evidence of the senses, experimental sciences, as
well as mathematics and languages [ibid. VI]. External experience cannot of itself lead directly to
truth; it can only serve to verify or confirm the conclusions of reason and
inner experience [b]. His
emphasis on the 'concrete' is exhibited
also in his rejection of
universals in favour of individuals [Metaphysics II, 95] [c].
CRITICAL SUMMARY
Bacon was generally
Augustinian in his metaphysics and religious philosophy and indeed, by
comparison with most of his contemporaries, may be regarded as somewhat
reactionary, keeping himself aloof from new developments in scholastic
philosophy and theology. Nevertheless he
had a good understanding of Aristotle's writings, and the influence of the
'Peripatetic' is evident in his own thought. But although he is important in that he accorded a role to sense
experience and experiment as a means
of confirming the discoveries of reason and inner experience, he can be criticized in so
far as his natural science was not freed from its ultimate dependence on divine
illumination. Perhaps because his
concerns were primarily practical rather than theoretical he was often inclined
to be uncritical readily accepting the opinions of others, and appealing too
readily to astrology and occult sciences, and thereby failing to follow his own
canons of evidence.
CONNECTIONS
Roger Bacon