It is a well-known claim that Francis Bacon gave an auxiliary role to mathematics in his natural philosophical inquiries. It has also been argued that Bacon gave this auxiliary role to mathematics just after he extended the role of mathematics to all parts of natural philosophy in his De Augmentis Scientiarum (1623), while he confined its role to metaphysics in his Advancement of Learning (1605). In this paper, however, I argue that there is no difference in Bacon's attitude towards the role of mathematics in natural philosophical inquiries between 1605 and 1623.
The Reformation in European history was an attempt to remove ecclesiastical authority from political (or secular) authority and culture – a process called secularisation. During the eighteenth and especially nineteenth centuries, however, secularisation gained a different meaning, which is, briefly stated, evolving from religiousness to irreligiousness. Instead of referring to becoming free from religious tutelage, it began to refer to the total isolation of societies from religion. For those who saw secularisation as atheism, having ideas which were supportive of secularisation and having a religious basis was contradictory. For example, Francis Bacon was interpreted as non-secular due to his usage of the Bible as his reference to justify his ideas regarding the liberation of science from theology. Contrarily, in this paper, I argue that Bacon’s philosophy of nature is secular. To do this, alongside addressing Biblical references presented in his works, I will also explore how Bacon freed natural (or secular) knowledge from religious influences by removing final causes from natural philosophical inquiries.
Bu çalışma, Köroğlu Destanı’ndaki anaerkil öğeleri ortaya koymak suretiyle Türk kültürünün anaerkil geçmişine ışık tutma gayesindedir. Bu öğeler mezar, pınar, körlük, nar, elma gibi, anaerkil kültürün izleri olarak görebileceğimiz öğeler olmakla birlikte, pek çok kültürde görebileceğimiz kutsal evlilik ve tanrı/kralın kurban edilmesi kuttörenleri ile de ilgilidirler. Bu türden olguların birbirinden farklı kültürlerdeki varlığı, bize bunları karşılaştırmak suretiyle eksik parçaları tamamlama imkânı vermektedir. Bu sebeple, Köroğlu Destanı’ndaki anaerkil öğeleri daha iyi kavramak için böylesi bir karşılaştırma bu çalışmada da yapılmıştır.
Robert Kargon interpreted the pneumatism of the later works of Francis Bacon as vitalism; however, for him, the atomism of the early Bacon was mechanistic. Similarly, Graham Rees argued that pneumatism and atoms are incompatible; so, without making any distinction between the early and later Bacon, he thought that Bacon was never an atomist. Both Kargon's and Rees' claims rest on the false idea that atomism necessitates a mechanistic view of the world. In this paper, contrary to the generally accepted identification of mechanical philosophy with atomism, it will be argued that Francis Bacon saw Democritus, an atomist, as a vitalist philosopher.
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