On the Philosophy of Discovery, Chapters Historical and Critical. William Whewell
adds Hermolaus, perverts and ruins our studies; and is highly prejudicial and unworthy in respect to the state. Hermolaus awoke in others, as for instance, in John Picus of Mirandula, the same dislike to the reigning school philosophy. As an opponent of the same kind, we may add Marius Nizolius of Bersallo, a scholar who carried his admiration of Cicero to an exaggerated extent, and who was led, by a controversy with the defenders of the scholastic philosophy, to publish (1553) a work On the True Principles and True Method of Philosophizing. In the title of this work, he professes to give "the true principles of almost all arts and sciences, refuting and rejecting almost all the false principles of the Logicians and Metaphysicians." But although, in the work, he attacks the scholastic philosophy, he does little or nothing to justify the large pretensions of his title; and he excited, it is said, little notice. It is therefore curious that Leibnitz should have thought it worth his while to re-edit this work, which he did in 1670, adding remarks of his own.
4. Nicolaus Cusanus.—Without dwelling upon this opposition to the scholastic system on the ground of taste, I shall notice somewhat further those writers who put forwards Platonic views, as fitted to complete or to replace the doctrines of Aristotle. Among these, I may place Nicolaus Cusanus, (so called from Cus, a village on the Moselle, where he was born in 1401;) who was afterwards raised to the dignity of cardinal. We might, indeed, at first be tempted to include Cusanus among those persons who were led to reject the old philosophy by being themselves agents in the progressive movement of physical science. For he published, before Copernicus, and independently of him, the doctrine that the earth is in motion89. But it should be recollected that in order to see the possibility of this doctrine, and its claims to acceptance, no new reference to observation was requisite. The Heliocentric System was merely a new mode of representing to the mind facts, with which all astronomers had long been familiar. The system might very easily have been embraced and inculcated by Plato himself; as indeed it is said to have been actually taught by Pythagoras. The mere adoption of the Heliocentric view, therefore, without attempting to realize the system in detail, as Copernicus did, cannot entitle a writer of the fifteenth century to be looked upon as one of the authors of the discoveries of that period; and we must consider Cusanus as a speculative anti-Aristotelian, rather than as a practical reformer.
The title of Cusanus's book, De Doctâ Ignorantiâ, shows how far he was from agreeing with those who conceived that, in the works of Aristotle, they had a full and complete system of all human knowledge. At the outset of this book90, he says, after pointing out some difficulties in the received philosophy, "If, therefore, the case be so, (as even the very profound Aristotle, in his First Philosophy, affirms,) that in things most manifest by nature, there is a difficulty, no less than for an owl to look at the sun; since the appetite of knowledge is not implanted in us in vain, we ought to desire to know that we are ignorant. If we can fully attain to this, we shall arrive at Instructed Ignorance." How far he was from placing the source of knowledge in experience, as opposed to ideas, we may see in the following passage91 from another work of his, On Conjectures. "Conjectures must proceed from our mind, as the real world proceeds from the infinite Divine Reason. For since the human mind, the lofty likeness of God, participates, as it may, in the fruitfulness of the creative nature, it doth from itself, as the image of the Omnipotent Form, bring forth reasonable thoughts which have a similitude to real existences. Thus the Human Mind exists as a conjectural form of the world, as the Divine Mind is its real form." We have here the Platonic or ideal side of knowledge put prominently and exclusively forwards.
5. Marsilius Ficinus, &c.—A person who had much more influence on the diffusion of Platonism was Marsilius Ficinus, a physician of Florence. In that city there prevailed, at the time of which we speak, the greatest enthusiasm for Plato. George Gemistius Pletho, when in attendance upon the Council of Florence, had imparted to many persons the doctrines of the Greek philosopher; and, among others, had infused a lively interest on this subject into the elder Cosmo, the head of the family of the Medici. Cosmo formed the plan of founding a Platonic academy. Ficinus92, well instructed in the works of Plato, Plotinus, Proclus, and other Platonists, was selected to further this object, and was employed in translating the works of these authors into Latin. It is not to our present purpose to consider the doctrines of this school, except so far as they bear upon the nature and methods of knowledge; and therefore I must pass by, as I have in other instances done, the greater part of their speculations, which related to the nature of God, the immortality of the soul, the principles of Goodness and Beauty, and other points of the same order. The object of these and other Platonists of this school, however, was not to expel the authority of Aristotle by that of Plato. Many of them had come to the conviction that the highest ends of philosophy were to be reached only by bringing into accordance the doctrines of Plato and of Aristotle. Of this opinion was John Picus, Count of Mirandula and Concordia; and under this persuasion he employed the whole of his life in labouring upon a work, De Concordiâ Platonis et Aristotelis, which was not completed at the time of his death, in 1494; and has never been published. But about a century later, another writer of the same school, Francis Patricius93, pointing out the discrepancies between the two Greek teachers, urged the propriety of deposing Aristotle from the supremacy he had so long enjoyed. "Now all these doctrines, and others not a few," he says94, "since they are Platonic doctrines, philosophically most true, and consonant with the Catholic faith, whilst the Aristotelian tenets are contrary to the faith, and philosophically false, who will not, both as a Christian and a Philosopher, prefer Plato to Aristotle? And why should not hereafter, in all the colleges and monasteries of Europe, the reading and study of Plato be introduced? Why should not the philosophy of Aristotle be forthwith exiled from such places? Why must men continue to drink the mortal poison of impiety from that source?" with much more in the same strain.
The Platonic school, of which we have spoken, had, however, reached its highest point of prosperity before this time, and was already declining. About 1500, the Platonists appeared to triumph over the Peripatetics95; but the death of their great patron, Cardinal Bessarion, about this time, and we may add, the hollowness of their system in many points, and its want of fitness for the wants and expectations of the age, turned men's thoughts partly back to the established Aristotelian doctrines, and partly forwards to schemes of bolder and fresher promise.
6. Francis Patricius.—Patricius, of whom we have just spoken, was one of those who had arrived at the conviction that the formation of a new philosophy, and not merely the restoration of an old one, was needed. In 1593, appeared his Nova de Universis Philosophia; and the mode in which it begins96 can hardly fail to remind us of the expressions which Francis Bacon soon afterwards used in the opening of a work of the same nature. "Francis Patricius, being about to found anew the true philosophy of the universe, dared to begin by announcing the following indisputable principles." Here, however, the resemblance between Patricius and true inductive philosophers ends. His principles are barren à priori axioms; and his system has one main element, Light, (Lux, or Lumen,) to which all operations of nature are referred. In general cultivation, and practical knowledge of nature, he was distinguished among his contemporaries. In various passages of his works he relates97 observations which he had made in the course of his travels, in Cyprus, Corfu, Spain, the mountains of the Modenese, and Dalmatia, which was his own country; his observations relate to light, the saltness of the sea, its flux and reflux, and other points of astronomy, meteorology, and natural history. He speaks of the sex of plants98; rejects judicial astrology; and notices the astronomical systems of Copernicus, Tycho, Fracastoro, and Torre. But the mode in which he speaks of experiments proves, what indeed is evident from the general scheme of his system, that he had no due appreciation of the place which observation must hold in real and natural philosophy.
7. Picus, Agrippa, &c.—It had been seen in the later philosophical history of Greece, how readily the ideas of the Platonic school lead on to a system of unfathomable
"Jam nobis manifestum est terram istam in veritate moveri," &c.—
Born in 1433.
Born 1529, died 1597.
Tiraboschi, t. vii. pt. ii. p. 411.
"Franciscus Patricius, novam veram integram de universis conditurus philosophiam, sequentia uti verissima prænuntiare est ausus. Prænunciata ordine persecutus, divinis oraculis, geometricis rationibus, clarissimisque experimentis comprobavit.
His other works are
Tiraboschi, t. vii. pt. ii. p. 411.