experiment and invent no. og. 68. A person enlightened by knowledge is worth very highly in the eyes of Bacon: such a person is God (No. ogo. G, 129).
The kingdom of the Middle Ages is described by Bacon as the kingdom of man, the kingdom of science, which man owes to himself 1).
From an obedient and submissive slave of church authority, the human mind becomes proud in Bacon, as in all subsequent rationalistic philosophy, right up to Kant.
It is interesting to compare these views of Bacon with the views of Nietzsche.
The will of power, Nietzsche said, is to follow the path of the will to truth.
“The mind is purified by knowledge; it is elevated in the experiments of science; for one who seeks knowledge, all instincts are sanctified; the soul of the exalted one rejoices.” (Thus spoke Zarathustra: O conquer yourself).
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living is hindered by human sensory nature: it gives subjective ideas. If you unaccountably rely on them, then true knowledge cannot be achieved, and, therefore, one cannot count on achieving “theopith Vosh5”, i.e., the goal set by the English thinker for science. That is why Bacon described with such care 140]a from and 140]a resis.
Bacon's criticism of epistemological subjectivism does not contradict the darkness that characterizes his methodological philosophy for our topic. Bacon eliminated only the extremes of empiricism, and there is not the slightest doubt that freeing the mind from verbal authority was the same task of Bacon as of Descartes). Once we resolve it, a new era will begin in the development of ethical and political problems.
In the Middle Ages, the corporeal nature of man, in comparison with the spiritual, was considered as gross matter, as the beginning of evil, as a force of inertia. The will of a person, subject to affects, seemed perverted and sinful. The ideal of conduct was to subordinate oneself to the will of the divine, in other words, the will of the church, i.e., the clergy. Therefore, it was completely consistent that law and the state, the results of the sinful human will, must be incessantly under the control of the pontificate, the representative of the divine will. Every form of earthly community, at best, seemed to be a kind of human ordeal
1) As is known to the French thinkers of the 18th century, Volpey, Cabanis, Slayes and others considered themselves followers of Fr. Bacon. But about this Ip. Ten (Gez homotes ae 1a&Egapee soshbetrogalte u. G. s. P. $ Sh), says: “They have a completely different starting point compared to the followers of Descartes, they use the same method; having taken a few experimental data, they then build their own in a rational way, leaving experience."
— 198 on the way to the heavenly kingdom of the eschatological goal of the human being. Transcendence and hierarchical realism, as a fundamental concept, asceticism, subordinating the individual to church instructions given by the authoritative hand of the priest, as the foundations of a life-understanding, subordinate to the same church of the state, as the quality of politics - these are the features of the medieval church ideal, which we repeatedly point out for greater reality to the new political and ethical standards.
When, in the ecclesiastical environment itself, an oppositional direction to this ideal arose among the minorities, when there were enemies of the pontificate, supporting the independence of the secular government, and when, consequently, representatives of the church itself, which at one time undermined the importance of the state, again took the side of the state, then such a struggle and differentiation of authorities was extremely useful for the concept of individual freedom.
The fact is that every recognized power strives to extend its dominance over an individual until it encounters limitation either from another power or from the individual himself. But the sequence is limited her forms arrive the latest. It is already the result of the struggle of other authorities, of a social nature, for power over the individual. Each power, strengthening its dominance over the individual, creates a social environment,
serving as the basis of this power. Subsequently, the existing social environment is itself capable of supporting such power. Therefore, for a long time, power itself can exist identified with the environment. Thus, in Bossuet one can find, for example, the identification of the sovereign and tosularetva. Of course, such an identification is of a formal nature, like the famous aeoism of Louis XSU, who, thought similarly to the court theologian and educator of the Doein. But this form corresponded to the real state of affairs, which was accepted by the subjects.