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that are universal。 We do not find in him a methodical or scientific manner of regarding things； but
only the external reasoning of a man of the world。 Knowledge of the world he possessed in the
highest degree： “rich imagination； powerful wit； and the penetrating wisdom which he displays
upon that most interesting of all subjects； commonly called the world。 This last appears to us to
have been the characteristical quality of Bacon’s genius。 。 。 It was men rather than things that he
had studied； the mistakes of philosophers rather than the errors of philosophy。 In fact he was no
lover of abstract reasoning；” and although it pertains to philosophy； we find as little as possible of
it in him。 “His writings are indeed full of refined and most acute observations； but it seldom requires
any effort on our part to apprehend their wisdom。” Hence mottoes are often derived from him。
“His judgments；” however； “are commonly given ex cathedra； or； if he endeavours to elucidate
them； it is by similes and illustrations and pointed animadversions more than by direct and
appropriate arguments。 General reasoning is absolutely essential in philosophy； the want of it is
marked in Bacon’s writings。” （2） His practical writings are specially interesting； but we do not
find the bright flashes of genius that we expected。 As during his career in the state he acted in
accordance with practical utility； he now； at its conclusion； likewise applied himself in a practical
way to scientific endeavours； and considered and treated the sciences in accordance with concrete
experience and investigation。 His is a consideration of the present； he makes the most of； and
ascribes value to it as it appears； the existent is thus regarded with open eyes； respect is paid to it
as to what reigns preeminent； and this sensuous perception is reverenced and recognized。 Here a
confidence on the part of reason in itself and in nature is awakened； it thinkingly applies itself to
nature； certain of finding the truth in it； since both are in themselves harmonious。
Bacon likewise treated the sciences methodically； he did not merely bring forward opinions and
sentiments； he did not merely express himself regarding the sciences dogmatically； as a fine
gentleman might； but he went into the matter closely； and established a method in respect of
scientific knowledge。 It is only through this method of investigation introduced by him that he is
noteworthy — it is in that way alone that he can be considered to belong to the history of the
sciences and of philosophy。 And through this principle of methodical knowledge he has likewise
produced a great effect upon his times； by drawing attention to what was lacking in the sciences；
both in their methods and in their content。 He set forth the general principles of procedure in an
empirical philosophy。 The spirit of the philosophy of Bacon is to take experience as the true and
only source of knowledge； and then to regulate the thought concerning it。 Knowledge from
experience stands in opposition to knowledge arising from the speculative Notion； and the
opposition is apprehended in so acute a manner that the knowledge proceeding from the Notion is
ashamed of the knowledge from experience； just as this again takes up a position of antagonism to
the knowledge through the Notion。 What Cicero says of Socrates may be said of Bacon； that he
brought Philosophy down to the world； to the homes and every…day lives of men （Vol。 I。 p。 389）。
To a certain extent knowledge from the absolute Notion may assume an air of superiority over this
knowledge； but it is essential； as far as the Idea is concerned； that the particularity of the content
should be developed。 The Notion is an essential matter； but as such its finite side is just as
essential。 Mind gives presence； external existence； to itself； to come to understand this extension；
the world as it is； the sensuous universe； to understand itself as this； i。e。； with its manifest； sensuous
extension； is one side of things。 The other side is the relation to the Idea。 Abstraction in and for
itself must determine and particularize itself。 The Idea is concrete； self…determining； it has the
principle of development； and perfect knowledge is always developed。 A conditional knowledge
in respect of the Idea merely signifies that the working out of the development has not yet
advanced very far。 But we have to deal with this development； and for this development and
determination of the particular from the Idea； so that the knowledge of the universe； of nature； may
be cultivated — for this； the knowledge of the particular is necessary。 This particularity must be
worked out on its own account； we must become acquainted with empirical nature； both with the
physical and with the human。 The merit of modern times is to have accomplished or furthered
these ends； it was in the highest degree unsatisfactory when the ancients attempted the work。
Empiricism is not merely an observing； hearing； feeling； etc。； a perception of the individual； for it
really sets to work to find the species； the universal； to discover laws。 Now because it does this； it
comes within the territory of the Notion — it begets what pertains to the region of the Idea； it thus
prepares the empirical material for the Notion； so that the latter can then receive it ready for its
use。 If the science is perfected the Idea must certainly issue forth of itself； science as such no
longer commences from the empiric。 But in order that this science may come into existence； we
must have the progression from the individual and particular to the universal — an activity which is
a reaction on the given material of empiricism in order to bring about its reconstruction。 The
demand of a priori knowledge； which seems to imply that the Idea should construct from itself； is
thus a reconstruction only； or what is in religion accomplished through sentiment and feeling。
Without the working out of the empirical sciences on their own account； Philosophy could not
have reached further than with the ancients。 The whole of the Idea in itself is science as perfected
and complete； but the other side is the beginning； the process of its origination。 This process of the
origination of science is different from its process in itself when it is complete； just as is the process
of the history of Philosophy and that of Philosophy itself。 In every science principles are
commenced with； at the first these are the results of the particular； but if the science is completed
they are made the beginning。 The case is similar with Philosophy； the working out of the empirical
side has really become the conditioning of the Idea； so that this last may reach its full development
and determination。 For instance； in order that the history of the Philosophy of modern times may
exist； we must have a history of Philosophy in general； the process of Philosophy during so many
thousand years； mind must have followed this long； road in order that the Philosophy may be
produced。 In consciousness it then adopts the attitude of having cut away the bridge from behind
it； it appears to be free to launch forth in its other only； and to develop