新工具

前言

　　On the state of the sciences， that it is neither prosperous nor far advanced; and that a quite different way must be opened up for the human intellect than men have known in the past， and new aids devised， so thatthe mind may exercise its right over nature.　　Men seem to me to have no good sense of either their resources or theirpower; but to exaggerate the former and underrate the latter. Hence， eitherthey put an insane value on the arts which they already have and look nofurther or， undervaluing themselves， they waste their power on trifles andfail to try it out on things which go to the heart of the matter. And so theyare like fatal pillars of Hercules5 to the sciences; for they are not stirred bythe desire or the hope of going further. Belief in abundance is among thegreatest causes of poverty; because of confidence in the present， real aidsfor the future are neglected. It is therefore not merely useful but quiteessential that at the very outset of our work （without hesitation or pretence）we rid ourselves of this excess of veneration and regard， with a useful warn-ing that men should not exaggerate or celebrate their abundance and itsusefulness. For if you look closely at the wide range of books which arethe boast of the arts and sciences， you will frequently find innumerablerepetitions of the same thing， different in manner of treatment but antici-pated in content， so that things which at first glance seem to be numerousare found on examination to be few. One must also speak plainly about use-fulness， and say that the wisdom which we have drawn in particular fromthe Greeks seems to be a kind of childish stage of science， and to havethe childs characteristic of being all too ready to talk， but too weak andimmature to produce anything. For it is fertile in controversies， and feeblein results.

內(nèi)容概要

《新工具(英文版)》批判了經(jīng)院哲學(xué)的觀點(diǎn)，認(rèn)為人是自然的解釋者。還較全面而詳細(xì)地分析、論述了歸納方法，為歸納邏輯奠定了基礎(chǔ)。中世紀(jì)的經(jīng)院哲學(xué)歪曲利用了亞里士多德的三段式演繹法，成為論證神學(xué)攻擊真理、阻礙科學(xué)發(fā)展的工具，因此受到培根的批判。他指出，演繹法脫離經(jīng)驗(yàn)，從概念到概念，不能給人們擴(kuò)大和提供新的知識(shí)，只能引起無聊的爭論，只能用歸納法來取而代之?！缎鹿ぞ摺吩噲D為近代新興的自然科學(xué)制訂一套正確的方法，對近代科學(xué)產(chǎn)生了深遠(yuǎn)的影響。

作者簡介

作者：(英國)培根(Francis Bacon)
弗朗西斯·培根（1561—1626），英國近代唯物主義哲學(xué)家、思想家和科學(xué)家，被馬克思稱為“英國唯物主義和整個(gè)現(xiàn)代實(shí)驗(yàn)科學(xué)的真正始祖”。培根是一位一生都在追求真理的思想家，他主張推崇科學(xué)、發(fā)展科學(xué)的進(jìn)步思想，曾提出“知識(shí)就是力量”的口號(hào)。主要著作有：《新工具》、《學(xué)術(shù)的進(jìn)步》、《新大西島》等。代表作《新工具》，在近代哲學(xué)史上具有劃時(shí)代的意義和廣泛的影響，哲學(xué)家由此把它看成是從古代唯物論向近代唯物論轉(zhuǎn)變的先驅(qū)。

書籍目錄

The Great Renewal
　Preface
　The plan of the work
The New Organon
　Preface
　Book I
　Book II
　Outline of a Natural and
　Experimental History

章節(jié)摘錄

　　The empirical brand of philosophy generates more deformed and freakishdogmas than the sophistic or rational kind, because it is not founded onthe light of common notions （which though weak and superficial, is some-how universal and relevant to many things） but on the narrow and un-illuminating basis of a handful of experiments. Such a philosophy seemsprobable and almost certain to those who are engaged every day in experi-ments of this kind and have corrupted their imagination with them; toothers it seems unbelievable and empty. There is a notable example of thisamong the chemists and their dogmas; otherwise it scarcely exists at thistime, except perhaps in the philosophy of Gilbert. However, we should notfail to give a warning about such philosophies. We already conceive andforesee that, if ever men take heed of our advice and seriously devote them-selves to experience （having said goodbye to the sophistic doctrines）,then this philosophy will at last be genuinely dangerous, because of theminds premature and precipitate haste, and its leaping or flying to generalstatements and the principles of things; even now we should be facing thisproblem.

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