A person has certain physical properties that influence his character. The difference in human characters, Bacon notes, by the way, is reminiscent of the difference in the anatomical structure of a person (Oe Aietepis zaesch. - UP; S. Sh. Sh aosttasht 4e spagaseg from annpogi). Therefore, a person’s behavior cannot be viewed only as a result. human psychologists. It is also the result of fiziulomi. Therefore, the physical properties of human nature must be studied. When the reasons for a person’s behavior become explainable, then it becomes possible for a moralist to understand the ethical personality of a person, that is, to create ethical standards.
It is interesting to compare Bacon’s task of a moralist with that of a physician. Medicine, says Bacon, does not treat everyone with the same medicine, but is consistent with the individuality of each.
A moralist, treating the moral ailments of his contemporaries, must study their causes in each individual case, taking into account the character of the individual. This character depends on nature. It must be studied’).
So, one might say, scientific recognition of individuality, which remained unclear to previous thinkers who occupied
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- 202 - let us build more ethical and theological constructs, headed by the ideas of the highest good, and other ethical templates - a kind of ethical 140]a, og 1). They followed in the footsteps of their alchemist contemporaries in their quest for the philosopher's stone. Here, touching a stone would make every object golden; there, fitting every individual to an ethical-theological template would make him morally perfect. This new point of view is highly characteristic. A person becomes a moral person not by fitting him into established patterns, not by introducing him, as a passive element, into this or that system of ethical systems, but through understanding and realizing his ethical essence. The point is not that Bacon could be mistaken in his desire to find a moral criterion in this way, but in the very path of research that he applied (No. Vol. Ogz., 97).
He poses the question: where is the ethical basis of human nature? It is important that in these fundamentals he does not see anything supernatural (Cf. Uizaug. Mapa vol.:
Ony to study human beings, their actions (No. Ogo. I. 2. Sogrota sh@LU@tsa, edepya asbiz rigoz sh@1u14tso$ ex 1e5e its seb). Osh tries to understand the connection between them, discarding religious teleology. In recent circumstances, Bacon’s merit to the individualistic trend is not small. It can be characterized as striving for individual independent, to some extent, ethical, and not just religious leadership. 'It is such a desire for Bacon to have extremely evil premises 2), despite the reticence. 1) Re Atsesh. Es1epyo. G.UI. S. Sh. r. At! pa @e epip {ege she, upatset d01esh pozze, asdiitevdae ascheta e1i$ 110405 eb y!az 1spogage. Bacon calls the ethics of the ancients a verbal science.
2) Wed. also Re Aposheniz Seepe. 201. 11Ъ. UI. S. Sh. (as well as Segshopez N4e]ez IG. Re tsivme her).
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Here's the starting point. Having studied the treasures of nature, generally speaking, do not weaken or undermine the relimous feeling. If religion were in conflict with such a study, then it would follow that it is possible to serve God with errors. On the other hand, to refuse to know the laws of nature would not mean to insufficiently assimilate oneself to the significance of divine power, which is revealed precisely in creation? (In Evangemi it is said: eggayz, pezsetez 8strbigaz, pefiye upitset Pe. M. Ot. 89) *).
By this, Bacon gave a fulcrum to the human mind for exploring nature, regardless of the prevailing authoritarian church tradition.
The human mind, after the Middle Ages, began to face the task of creating for itself a natural picture of darkness without the help of religion. The supranaturalism of the Middle Ages, if not to fall, then gradually slide down before the blows of Baconor's methodological naturalism, 2) despite all the respect of the author to the reli.
From here there is a direct conclusion for ethics. The moral is no longer to be sought for as a criterion in the religious; moral
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