Bacon's worldview is distinguished by a cheerful optimism that makes one forget the Catholic teaching 11011. Thinking about the afterlife and the paths to it—obedience, terf!yu—is replaced by thinking about the earthly life of people, about the forms and destinies of its dispensation,
The dogmatic norms of Catholicism, which is such a dark reflection on ethics and politics, are losing their force. They are drawn from the study of the natural conditions of human existence and the seething, inquisitive activity of the human mind, before which endless horizons seemed to unfold. It is not death and the otherworldly that exist, but earthly life that attracts Bacon’s attention, as did his humanist predecessors earlier. Moreover, the life of nature is of interest to Bacon insofar as it is the underworld for creating, here on earth, the kingdom of man. The proclamation of the kingdom of man, the slogan of modern philosophy, as if in contrast to the Augustinian city of God, reveals more than just one-sided utilitarianism, which is what some philosophical historians still accuse Bacon of. Bacon's utilitarianism has a broader meaning. Baconian utilitarianism is, first of all, a follow-up change in perspective on science and philosophy itself.
Ancient philosophy had the goal of comprehending the unity of nature and the unity of power dominating over man.
n] The French scientist E sh is more important than this thinker for the liberation movement! SBazez. V. Vasop, for \1e, zez otsugase5, 5e5 Chosytez @’argez Chez beh!ez ba.
[fragment illegible in the scan of the first edition]
The personification of power was the state-city. Great philosophers of law in this political form were looking for the foundations of human rights and human justice,
Middle European philosophy followed the same path, from the abstract to the particular; The starting point of the philosophy of law of the Middle Ages is the continuous striving of orthodoxy to determine everything that belonged to the human person, as a person and citizen, to the church.
The interpretation and application of religious truth, in matters of law and politics, was subject to the competence not of every human mind, but of the chosen ones of the spiritual qualifications.
That is why, from the time when the human mind declared the right to knowledge not of qualification (zesip@it FeoTostali), but of free knowledge (zesipatsa taNopesh), the era of liberation of the individual mind, which posed and resolved its own problems in philosophy, began in modern times.
Bacon's powerful aspiration: to create a kingdom of the body, independent of the heteronomous (in relation to the individual) tsflogo, and exclusively for the person himself, moreover, to create with his own human efforts, with the help of experience, and this kingdom, in some way, equate to the kingdom of heaven, (No. u. ogs., 68. A) - was the aspiration revolutionary.
No matter how much Bacon insists on experience, no matter how highly he values observation, he still uses reason as his last resort for knowledge and, in this regard, he is close to the rationalistic character of his and his fellow human beings.
Finally, speaking about the roots of Bacon's philosophy, which lie in the past of the positional movement, it should be mentioned that, on the issue of subordinating the perquisite to the state, it adheres to the reformist doctrines of right-wing Protestantism. (Oldendorij, Gemming, Winkler, etc.).
Such a combination of the results of the humanistic and reform movements took on Bacon the character of scientifically substantiated principles; Some of them relate to our topic and also teach about idols. Bacon points out errors (140] and Jut1 its Thea"), formed in philosophy solely due to belief in the authorities of the dominant life and worldview. He advises turning to the true source - the criterion of knowledge - reason. In a strong and simple form, the English thinker pursues the idea that between nature, i.e. between the knowable and the human mind, i.e. That is, knowing, there should be no means of an authoritative nature. Bacon and ODecarte can be called Protestants of philosophy in the same sense as Luther and Calvin are religious Protestants.
Subsequently, Bacon rebelled against the religious forms and dogmas of Middle Medieval Catholicism, and Bacon rebelled against the verbal wisdom in which the prevailing Middle Medieval philosophy was clothed.
To discard such verbal wisdom - Bacon considered it unnecessary for the construction of a true science of the future. (He introduced her prospectus to Mr. in his essay: “Oe FopNaye her apotepiz zsepNagit”). This meant, together with
Tm, to reveal some of the obstacles for a self-knowing personality.