Francis Bacon: Man

The Advancement of Learning (1605)
Context: The use of this feigned history hath been to give some shadow of satisfaction to the mind of man in those points wherein the nature of things doth deny it, the world being in proportion inferior to the soul; by reason whereof there is, agreeable to the spirit of man, a more ample greatness, a more exact goodness, and a more absolute variety, than can be found in the nature of things. Therefore, because the acts or events of true history have not that magnitude which satisfieth the mind of man, poesy feigneth acts and events greater and more heroical: because true history propoundeth the successes and issues of actions not so agreeable to the merits of virtue and vice, therefore poesy feigns them more just in retribution, and more according to revealed providence: because true history representeth actions and events more ordinary, and less interchanged, therefore poesy endueth them with more rareness, and more unexpected and alternative variations: so as it appeareth that poesy serveth and conferreth to magnanimity, morality, and to delectation. And therefore it was ever thought to have some participation of divineness, because it doth raise and erect the mind, by submitting the shows of things to the desires of the mind; whereas reason doth buckle and bow the mind into the nature of things.

Book II, iv, 2

Of Atheism; in the original archaic English this read: I HAD rather beleeve all the Fables in the Legend, and the Talmud, and the Alcoran, then that this universall Frame, is without a Minde. And therefore, God never wrought Miracle, to convince Atheisme, because his Ordinary Works convince it. It is true, that a little Philosophy inclineth Mans Minde to Atheisme; But depth in Philosophy, bringeth Mens Mindes about to Religion.
Essays (1625)
Context: I had rather believe all the fables in the legends and the Talmud and the Alcoran, than that this universal frame is without a mind. And therefore, God never wrought miracle, to convince atheism, because his ordinary works convince it. A little philosophy inclineth man's mind to atheism, but depth in philosophy bringeth men's minds about to religion.

Of Fortune
Essays (1625)

Book I, v, 8
The Advancement of Learning (1605)
Source: The Advancement Of Learning
Context: The two ways of contemplation are not unlike the two ways of action commonly spoken of by the ancients: the one plain and smooth in the beginning, and in the end impassable; the other rough and troublesome in the entrance, but after a while fair and even. So it is in contemplation: If a man will begin with certainties, he shall end in doubts; but if he will be content to begin with doubts he shall end in certainties.

Of Negotiating
Essays (1625)
Context: If you would work any man, you must either know his nature and fashions, and so lead him; or his ends, and so persuade him or his weakness and disadvantages, and so awe him or those that have interest in him, and so govern him. In dealing with cunning persons, we must ever consider their ends, to interpret their speeches; and it is good to say little to them, and that which they least look for. In all negotiations of difficulty, a man may not look to sow and reap at once; but must prepare business, and so ripen it by degrees.

Of Envy
Essays (1625)
Context: A man that hath no virtue in himself, ever envieth virtue in others. For men's minds, will either feed upon their own good, or upon others' evil; and who wanteth the one, will prey upon the other; and whoso is out of hope, to attain to another's virtue, will seek to come at even hand, by depressing another's fortune.

Aphorism 109
Novum Organum (1620), Book I
Context: Another argument of hope may be drawn from this — that some of the inventions already known are such as before they were discovered it could hardly have entered any man's head to think of; they would have been simply set aside as impossible. For in conjecturing what may be men set before them the example of what has been, and divine of the new with an imagination preoccupied and colored by the old; which way of forming opinions is very fallacious, for streams that are drawn from the springheads of nature do not always run in the old channels.

Aphorism 41
Novum Organum (1620), Book I
Context: The Idols of Tribe have their foundation in human nature itself, and in the tribe or race of men. For it is a false assertion that the sense of man is the measure of things. On the contrary, all perceptions as well of the sense as of the mind are according to the measure of the individual and not according to the measure of the universe. And the human understanding is like a false mirror, which, receiving rays irregularly, distorts and discolors the nature of things by mingling its own nature with it.

Of Great Place
Essays (1625)
Context: It is an assured sign of a worthy and generous spirit, whom honor amends. For honor is, or should be, the place of virtue and as in nature, things move violently to their place, and calmly in their place, so virtue in ambition is violent, in authority settled and calm. All rising to great place is by a winding stair; and if there be factions, it is good to side a man's self, whilst he is in the rising, and to balance himself when he is placed. Use the memory of thy predecessor, fairly and tenderly; for if thou dost not, it is a debt will sure be paid when thou art gone. If thou have colleagues, respect them, and rather call them, when they look not for it, than exclude them, when they have reason to look to be called. Be not too sensible, or too remembering, of thy place in conversation, and private answers to suitors; but let it rather be said, When he sits in place, he is another man.

Aphorism 42
Novum Organum (1620), Book I
Context: The Idols of the Cave are the idols of the individual man. For everyone (besides the errors common to human nature in general) has a cave or den of his own, which refracts and discolors the light of nature, owing either to his own proper and peculiar nature; or to his education and conversation with others; or to the reading of books, and the authority of those whom he esteems and admires; or to the differences of impressions, accordingly as they take place in a mind preoccupied and predisposed or in a mind indifferent and settled; or the like. So that the spirit of man (according as it is meted out to different individuals) is in fact a thing variable and full of perturbation, and governed as it were by chance. Whence it was well observed by Heraclitus that men look for sciences in their own lesser worlds, and not in the greater or common world.

Of Truth
Essays (1625)
Context: There is no vice that doth so cover a man with shame as to be found false and perfidious. And therefore Montaigne saith prettily, when he inquired the reason, why the word of the lie should be such a disgrace, and such an odious charge? Saith he, If it be well weighed, to say that a man lieth, is as much to say, as that he is brave towards God, and a coward towards men. For a lie faces God, and shrinks from man. Surely the wickedness of falsehood, and breach of faith, cannot possibly be so highly expressed, as in that it shall be the last peal, to call the judgments of God upon the generations of men; it being foretold, that when Christ cometh, he shall not find faith upon the earth.

Book II, iv, 2
The Advancement of Learning (1605)
Context: The use of this feigned history hath been to give some shadow of satisfaction to the mind of man in those points wherein the nature of things doth deny it, the world being in proportion inferior to the soul; by reason whereof there is, agreeable to the spirit of man, a more ample greatness, a more exact goodness, and a more absolute variety, than can be found in the nature of things. Therefore, because the acts or events of true history have not that magnitude which satisfieth the mind of man, poesy feigneth acts and events greater and more heroical: because true history propoundeth the successes and issues of actions not so agreeable to the merits of virtue and vice, therefore poesy feigns them more just in retribution, and more according to revealed providence: because true history representeth actions and events more ordinary, and less interchanged, therefore poesy endueth them with more rareness, and more unexpected and alternative variations: so as it appeareth that poesy serveth and conferreth to magnanimity, morality, and to delectation. And therefore it was ever thought to have some participation of divineness, because it doth raise and erect the mind, by submitting the shows of things to the desires of the mind; whereas reason doth buckle and bow the mind into the nature of things.

Of Revenge
Essays (1625)
Variant: Certainly, in taking revenge, a man is but even with his enemy; but in passing it over, he is superior; for it is a prince's part to pardon.

Of Studies
Essays (1625)