The Stanford Encyclopedia of Philosophy (SEP) is a freely-accessible online encyclopedia of philosophy maintained by Stanford University. Each entry is written and maintained by an expert in the field, including professors from over 65 academic institutions worldwide. Authors contributing to the Encyclopedia give Stanford University the permission to publish the articles but retain the copyright to those articles.^[1] As of January 20, 2011, the SEP has 1260 published entries. Apart from its online status, the encyclopedia uses the traditional academic approach of most encyclopedias and academic journals to achieve quality by means of:

• specialist authors selected by an editor or an editorial committee which is competent (though not necessarily a specialist) in the field covered by the encyclopedia; and
• peer review.

The encyclopedia was created in 1995 by Edward N. Zalta, with the explicit aim of providing a dynamic encyclopedia which is updated regularly, and so does not become dated in the manner of print encyclopedias. The charter for the encyclopedia allows for rival articles on a single topic to reflect reasoned disagreements amongst scholars. The SEP was initially developed with U.S. public funding from the NEH and NSF. A long-term fundraising plan to preserve open access to the Encyclopedia is supported by many university libraries and library consortia. These institutions contribute under a plan devised by the SEP in collaboration with the Scholarly Publishing and Academic Resources Coalition (SPARC), the International Coalition of Library Consortia (ICOLC) and the Southeastern Library Network (SOLINET), with matching funding from the NEH.

See also[link]

• Internet Encyclopedia of Philosophy
• Routledge Encyclopedia of Philosophy
• List of online encyclopedias

References[link]

External links[link]

• Stanford Encyclopedia of Philosophy homepage
• A Solution to the Problem of Updating Encyclopedias – an article by Hammer and Zalta outlining the scholarly problem the Encyclopedia was created to address.

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The Encyclopedia of Philosophy is one of the two major English encyclopedias of philosophy (the other being the Routledge Encyclopedia of Philosophy).^{[citation needed]}

The first edition of the encyclopedia was in eight volumes, edited by Paul Edwards, and published in 1967 by Macmillan; it was reprinted in four volumes in 1972.

The second edition was edited by Donald M. Borchert and published in ten volumes in 2006 by Thomson Gale. Volumes 1–9 contain alphabetically ordered articles. Volume 10 consists of:

• Appendix (pp. 1–48), containing updates and additions to the articles in the preceding volumes;
• Thematic outline of content (pp. 49–66);
• Bibliographies (pp. 67–177);
• Index (pp. 179–671).

Its ISBNs are 0-02-865780-2 as a hardcover set, and 0-02-866072-2 as an e-book.

See also[link]

• Stanford Encyclopedia of Philosophy
• Internet Encyclopedia of Philosophy

This article about a reference book is a stub. You can help Wikipedia by expanding it. v t e

Jan Westerhoff is a philosopher and orientalist with specific interests in metaphysics and the philosophy of language. He was educated at Trinity College, Cambridge and SOAS. At present he is a Reader in Philosophy at the University of Durham as well Research Associate at SOAS. For two years he was Research Fellow in Philosophy at the City University of New York and seminar associate at Columbia University. Before that he was a Junior Lecturer in philosophy at the University of Oxford.

He is a specialist in metaphysics and Indo-Tibetan philosophy. His research interests also include the history of ideas in the sixteenth and seventeenth centuries.

Books[link]

• Reality. A Very Short Introduction. (Oxford: Oxford University Press, 2011)
• Twelve Examples of Illusion. (Oxford: Oxford University Press, 2010)
• The Dispeller of Disputes. Nagarjuna's Vigrahavyavartani. (Oxford: Oxford University Press, 2010)
• Nagarjuna's Madhyamaka (Oxford: Oxford University Press, 2009)
• Ontological Categories. Their Nature and Significance (Oxford: Oxford University Press, 2005)
• (co-authored) Moonshadows. Conventional Truth in Buddhist Philosophy, (Oxford: Oxford University Press, 2011)

Journal papers (selection)[link]

• "Nagarjuna's arguments on motion revisited", Journal of Indian Philosophy, 2008, 36:4, 455-480.
• "The Madhyamaka Concept of svabhava: Ontological and Cognitive Aspects", Asian Philosophy, 2007, 17:1, 17-45.
• "Nagarjuna's catuskoti", Journal of Indian Philosophy, 2006, 34, 367-395.
• "Logical Relations between Pictures", Journal of Philosophy, 2005, 102: 12, 603-623.
• "The Construction of Ontological Categories", Australasian Journal of Philosophy, 2004 82:4, 595-620.
• "The Underdetermination of Typings", Erkenntnis, 2003, 58:3, 379-414.
• "Ars Characteristica Kantiana. Ludwig Benedict Trede's Forgotten Necessary Grammar", Kant-Studien, 2003, 94, 3, 333-351.
• "The Definition of 'Ontological Category'", Proceedings of the Aristotelian Society, 2002, 102, 3, 287-293.
• "A World of Signs. Baroque Pansemioticism, the Polyhistor and the Early Modern Wunderkammer.", Journal for the History of Ideas, 62, 4, 2001, 633-650.
• "Harsdörffer, Leibniz and the Universal Characteristic", Journal for the History of Ideas, 60, 3, 1999, 449-467.

Talks[link]

• Talk on naturalizing Buddhism, 2011
• Talk at the Madhyamaka and Methodology Symposium, 2010

External links[link]

• Westerhoff's homepage

John Locke

Born	29 August 1632 Wrington, Somerset, England
Died	28 October 1704 (1704-10-29) (aged 72) Essex, England
Era	17th-century philosophy (Modern Philosophy)
Region	Western Philosophers
School	British Empiricism, Social Contract, Natural Law
Main interests	Metaphysics, Epistemology, Political Philosophy, Philosophy of Mind, Education, Economics
Notable ideas	Tabula rasa, "government with the consent of the governed"; state of nature; rights of life, liberty and property
Influenced by Plato, Aristotle, Avicenna, Ibn Tufail, Aquinas, Grotius, Samuel Rutherford, Descartes, Hooker, Robert Filmer,[1] Hobbes, Polish Brethren (religious group, whose ideas were incorporated into Locke's theories)
Influenced Hume, Kant, Berkeley, Paine, Smith and many subsequent political philosophers, including the American Founding Fathers, Arthur Schopenhauer
Signature

Part of a series on
John Locke
Social contract Limited government Tabula rasa State of nature Right to property Labor theory of property Lockean proviso
Works (listed chronologically)
Fundamental Constitutions of Carolina A Letter Concerning Toleration Two Treatises of Government An Essay Concerning Human Understanding Some Thoughts Concerning Education Of the Conduct of the Understanding
People
Robert Filmer Thomas Hobbes 1st Earl of Shaftesbury David Hume Jean-Jacques Rousseau Adam Smith Immanuel Kant Thomas Jefferson
Related topics
Empiricism Classical liberalism Polish Brethren
v t e

John Locke FRS ( /ˈlɒk/; 29 August 1632 – 28 October 1704), widely known as the Father of Classical Liberalism,^[2][3][4] was an English philosopher and physician regarded as one of the most influential of Enlightenment thinkers. Considered one of the first of the British empiricists, following the tradition of Francis Bacon, he is equally important to social contract theory. His work had a great impact upon the development of epistemology and political philosophy. His writings influenced Voltaire and Rousseau, many Scottish Enlightenment thinkers, as well as the American revolutionaries. His contributions to classical republicanism and liberal theory are reflected in the United States Declaration of Independence.^[5]

Locke's theory of mind is often cited as the origin of modern conceptions of identity and the self, figuring prominently in the work of later philosophers such as Hume, Rousseau and Kant. Locke was the first to define the self through a continuity of consciousness. He postulated that the mind was a blank slate or tabula rasa. Contrary to pre-existing Cartesian philosophy, he maintained that we are born without innate ideas, and that knowledge is instead determined only by experience derived from sense perception.^[6]

Biography[link]

Locke's father, also called John, was a country lawyer and clerk to the Justices of the Peace in Chew Magna,^[7] who had served as a captain of cavalry for the Parliamentarian forces during the early part of the English Civil War. His mother was Agnes Keene. Both parents were Puritans. Locke was born on 29 August 1632, in a small thatched cottage by the church in Wrington, Somerset, about twelve miles from Bristol. He was baptised the same day. Soon after Locke's birth, the family moved to the market town of Pensford, about seven miles south of Bristol, where Locke grew up in a rural Tudor house in Belluton.

In 1647, Locke was sent to the prestigious Westminster School in London under the sponsorship of Alexander Popham, a member of Parliament and his father's former commander. After completing his studies there, he was admitted to Christ Church, Oxford. The dean of the college at the time was John Owen, vice-chancellor of the university. Although a capable student, Locke was irritated by the undergraduate curriculum of the time. He found the works of modern philosophers, such as René Descartes, more interesting than the classical material taught at the university. Through his friend Richard Lower, whom he knew from the Westminster School, Locke was introduced to medicine and the experimental philosophy being pursued at other universities and in the English Royal Society, of which he eventually became a member.

Locke was awarded a bachelor's degree in 1656 and a master's degree in 1658. He obtained a bachelor of medicine in 1674, having studied medicine extensively during his time at Oxford and worked with such noted scientists and thinkers as Robert Boyle, Thomas Willis, Robert Hooke and Richard Lower. In 1666, he met Lord Anthony Ashley Cooper, 1st Earl of Shaftesbury, who had come to Oxford seeking treatment for a liver infection. Cooper was impressed with Locke and persuaded him to become part of his retinue.

Locke had been looking for a career and in 1667 moved into Shaftesbury's home at Exeter House in London, to serve as Lord Ashley's personal physician. In London, Locke resumed his medical studies under the tutelage of Thomas Sydenham. Sydenham had a major effect on Locke's natural philosophical thinking – an effect that would become evident in the An Essay Concerning Human Understanding.

Locke's medical knowledge was put to the test when Shaftesbury's liver infection became life-threatening. Locke coordinated the advice of several physicians and was probably instrumental in persuading Shaftesbury to undergo an operation (then life-threatening itself) to remove the cyst. Shaftesbury survived and prospered, crediting Locke with saving his life.

It was in Shaftesbury's household, during 1671, that the meeting took place, described in the Epistle to the reader of the Essay, which was the genesis of what would later become the Essay. Two extant Drafts still survive from this period. It was also during this time that Locke served as Secretary of the Board of Trade and Plantations and Secretary to the Lords and Proprietors of the Carolinas, helping to shape his ideas on international trade and economics.

John Locke

Shaftesbury, as a founder of the Whig movement, exerted great influence on Locke's political ideas. Locke became involved in politics when Shaftesbury became Lord Chancellor in 1672. Following Shaftesbury's fall from favour in 1675, Locke spent some time travelling across France as tutor and medical attendant to Caleb Banks.^[8] He returned to England in 1679 when Shaftesbury's political fortunes took a brief positive turn. Around this time, most likely at Shaftesbury's prompting, Locke composed the bulk of the Two Treatises of Government. While it was once thought that Locke wrote the Treatises to defend the Glorious Revolution of 1688, recent scholarship has shown that the work was composed well before this date,^[9] however, and it is now viewed as a more general argument against absolute monarchy (particularly as espoused by Robert Filmer and Thomas Hobbes) and for individual consent as the basis of political legitimacy. Though Locke was associated with the influential Whigs, his ideas about natural rights and government are today considered quite revolutionary for that period in English history.

However, Locke fled to the Netherlands in 1683, under strong suspicion of involvement in the Rye House Plot, although there is little evidence to suggest that he was directly involved in the scheme. In the Netherlands, Locke had time to return to his writing, spending a great deal of time re-working the Essay and composing the Letter on Toleration. Locke did not return home until after the Glorious Revolution. Locke accompanied William of Orange's wife back to England in 1688. The bulk of Locke's publishing took place upon his return from exile – his aforementioned Essay Concerning Human Understanding, the Two Treatises of Civil Government and A Letter Concerning Toleration all appearing in quick succession.

Locke's close friend Lady Masham invited him to join her at the Mashams' country house in Essex. Although his time there was marked by variable health from asthma attacks, he nevertheless became an intellectual hero of the Whigs. During this period he discussed matters with such figures as John Dryden and Isaac Newton.

He died in 28 October 1704, and is buried in the churchyard of the village of High Laver,^[10] east of Harlow in Essex, where he had lived in the household of Sir Francis Masham since 1691. Locke never married nor had children.

Events that happened during Locke's lifetime include the English Restoration, the Great Plague of London and the Great Fire of London. He did not quite see the Act of Union of 1707, though the thrones of England and Scotland were held in personal union throughout his lifetime. Constitutional monarchy and parliamentary democracy were in their infancy during Locke's time.

Influence[link]

Locke exercised a profound influence on political philosophy, in particular on modern liberalism. Michael Zuckert has argued that Locke launched liberalism by tempering Hobbesian absolutism and clearly separating the realms of Church and State. He had a strong influence on Voltaire who called him "le sage Locke". His arguments concerning liberty and the social contract later influenced the written works of Alexander Hamilton, James Madison, Thomas Jefferson, and other Founding Fathers of the United States. In fact, one passage from the Second Treatise is reproduced verbatim in the Declaration of Independence, the reference to a "long train of abuses." Such was Locke's influence that Thomas Jefferson wrote: "Bacon, Locke and Newton ... I consider them as the three greatest men that have ever lived, without any exception, and as having laid the foundation of those superstructures which have been raised in the Physical and Moral sciences".^[11][12][13] Today, most contemporary libertarians claim Locke as an influence.

But Locke's influence may have been even more profound in the realm of epistemology. Locke redefined subjectivity, or self, and intellectual historians such as Charles Taylor and Jerrold Seigel argue that Locke's An Essay Concerning Human Understanding (1690) marks the beginning of the modern Western conception of the self.^[14]

Theories of religious tolerance[link]

Locke, writing his Letters Concerning Toleration (1689–92) in the aftermath of the European wars of religion, formulated a classic reasoning for religious tolerance. Three arguments are central: (1) Earthly judges, the state in particular, and human beings generally, cannot dependably evaluate the truth-claims of competing religious standpoints; (2) Even if they could, enforcing a single "true religion" would not have the desired effect, because belief cannot be compelled by violence; (3) Coercing religious uniformity would lead to more social disorder than allowing diversity.^[15]

Constitution of Carolina[link]

Appraisals of Locke have often been tied to appraisals of liberalism in general, and also to appraisals of the United States. Detractors note that (in 1671) he was a major investor in the English slave-trade through the Royal African Company, as well as through his participation in drafting the Fundamental Constitution of the Carolinas while Shaftesbury's secretary, which established a feudal aristocracy and gave a master absolute power over his slaves. For example, Martin Cohen notes that as a secretary to the Council of Trade and Plantations (1673–4) and a member of the Board of Trade (1696–1700) Locke was, in fact, "one of just half a dozen men who created and supervised both the colonies and their iniquitous systems of servitude".^[16] Some see his statements on unenclosed property as having been intended to justify the displacement of the Native Americans.^[17][18] Because of his opposition to aristocracy and slavery in his major writings, he is accused of hypocrisy and racism, or of caring only for the liberty of English capitalists.^[19]

Theory of value and property[link]

Locke uses the word property in both broad and narrow senses. In a broad sense, it covers a wide range of human interests and aspirations; more narrowly, it refers to material goods. He argues that property is a natural right and it is derived from labour.

In Chapter V of his Second Treatise, Locke argues that the individual ownership of goods and property is justified by the labour exerted to produce those goods or utilise property to produce goods beneficial to human society.^[20]

Locke stated his belief, in his Second Treatise, that nature on its own provides little of value to society; he provides the implication that the labour expended in the creation of goods gives them their value. This is used as supporting evidence for the interpretation of Locke's labour theory of property as a labour theory of value, in his implication that goods produced by nature are of little value, unless combined with labour in their production and that labour is what gives goods their value.^[20]

Locke believed that ownership of property is created by the application of labour. In addition, he believed property precedes government and government cannot "dispose of the estates of the subjects arbitrarily." Karl Marx later critiqued Locke's theory of property in his own social theory.

Political theory[link]

Locke's political theory was founded on social contract theory. Unlike Thomas Hobbes, Locke believed that human nature is characterised by reason and tolerance. Like Hobbes, Locke believed that human nature allowed men to be selfish. This is apparent with the introduction of currency. In a natural state all people were equal and independent, and everyone had a natural right to defend his “Life, health, Liberty, or Possessions".^[21] Most scholars trace the phrase, "life, liberty, and the pursuit of happiness," in the American Declaration of Independence to Locke's theory of rights,^[22] though other origins have been suggested.^[23]

Like Hobbes, Locke assumed that the sole right to defend in the state of nature was not enough, so people established a civil society to resolve conflicts in a civil way with help from government in a state of society. However, Locke never refers to Hobbes by name and may instead have been responding to other writers of the day.^[24] Locke also advocated governmental separation of powers and believed that revolution is not only a right but an obligation in some circumstances. These ideas would come to have profound influence on the Declaration of Independence and the Constitution of the United States.

Limits to accumulation[link]

Labour creates property, but it also does contain limits to its accumulation: man’s capacity to produce and man’s capacity to consume. According to Locke, unused property is waste and an offence against nature.^[25] However, with the introduction of “durable” goods, men could exchange their excessive perishable goods for goods that would last longer and thus not offend the natural law. The introduction of money marks the culmination of this process. Money makes possible the unlimited accumulation of property without causing waste through spoilage.^[26] He also includes gold or silver as money because they may be “hoarded up without injury to anyone,”^[27] since they do not spoil or decay in the hands of the possessor. The introduction of money eliminates the limits of accumulation. Locke stresses that inequality has come about by tacit agreement on the use of money, not by the social contract establishing civil society or the law of land regulating property. Locke is aware of a problem posed by unlimited accumulation but does not consider it his task. He just implies that government would function to moderate the conflict between the unlimited accumulation of property and a more nearly equal distribution of wealth and does not say which principles that government should apply to solve this problem. However, not all elements of his thought form a consistent whole. For example, labour theory of value of the Two Treatises of Government stands side by side with the demand-and-supply theory developed in a letter he wrote titled Some Considerations on the Consequences of the Lowering of Interest and the Raising of the Value of Money. Moreover, Locke anchors property in labour but in the end upholds the unlimited accumulation of wealth.^[28]

On price theory[link]

Locke’s general theory of value and price is a supply and demand theory, which was set out in a letter to a Member of Parliament in 1691, titled Some Considerations on the Consequences of the Lowering of Interest and the Raising of the Value of Money.^[29] Supply is quantity and demand is rent. “The price of any commodity rises or falls by the proportion of the number of buyer and sellers.” and “that which regulates the price... [of goods] is nothing else but their quantity in proportion to their rent.” The quantity theory of money forms a special case of this general theory. His idea is based on “money answers all things” (Ecclesiastes) or “rent of money is always sufficient, or more than enough,” and “varies very little...” Regardless of whether the demand for money is unlimited or constant, Locke concludes that as far as money is concerned, the demand is exclusively regulated by its quantity. He also investigates the determinants of demand and supply. For supply, goods in general are considered valuable because they can be exchanged, consumed and they must be scarce. For demand, goods are in demand because they yield a flow of income. Locke develops an early theory of capitalisation, such as land, which has value because “by its constant production of saleable commodities it brings in a certain yearly income.” Demand for money is almost the same as demand for goods or land; it depends on whether money is wanted as medium of exchange or as loanable funds. For medium of exchange “money is capable by exchange to procure us the necessaries or conveniences of life.” For loanable funds, “it comes to be of the same nature with land by yielding a certain yearly income ... or interest.”

Monetary thoughts[link]

Locke distinguishes two functions of money, as a "counter" to measure value, and as a "pledge" to lay claim to goods. He believes that silver and gold, as opposed to paper money, are the appropriate currency for international transactions. Silver and gold, he says, are treated to have equal value by all of humanity and can thus be treated as a pledge by anyone, while the value of paper money is only valid under the government which issues it.

Locke argues that a country should seek a favourable balance of trade, lest it fall behind other countries and suffer a loss in its trade. Since the world money stock grows constantly, a country must constantly seek to enlarge its own stock. Locke develops his theory of foreign exchanges, in addition to commodity movements, there are also movements in country stock of money, and movements of capital determine exchange rates. The latter is less significant and less volatile than commodity movements. As for a country’s money stock, if it is large relative to that of other countries, it will cause the country’s exchange to rise above par, as an export balance would do.

He also prepares estimates of the cash requirements for different economic groups (landholders, labourers and brokers). In each group the cash requirements are closely related to the length of the pay period. He argues the brokers – middlemen – whose activities enlarge the monetary circuit and whose profits eat into the earnings of labourers and landholders, had a negative influence on both one's personal and the public economy that they supposedly contributed to.

The self[link]

Locke defines the self as "that conscious thinking thing, (whatever substance, made up of whether spiritual, or material, simple, or compounded, it matters not) which is sensible, or conscious of pleasure and pain, capable of happiness or misery, and so is concerned for itself, as far as that consciousness extends".^[30] He does not, however, ignore "substance", writing that "the body too goes to the making the man."^[31] The Lockean self is therefore a self-aware and self-reflective consciousness that is fixed in a body.

In his Essay, Locke explains the gradual unfolding of this conscious mind. Arguing against both the Augustinian view of man as originally sinful and the Cartesian position, which holds that man innately knows basic logical propositions, Locke posits an "empty" mind, a tabula rasa, which is shaped by experience; sensations and reflections being the two sources of all our ideas.^[32]

John Locke's formulation of tabula rasa in An Essay Concerning Human Understanding was influenced by a 17th century Latin translation Philosophus Autodidactus (published by Edward Pococke) of the Arabic philosophical novel Hayy ibn Yaqzan by the 12th century Andalusian-Islamic philosopher and novelist Ibn Tufail (known as "Abubacer" or "Ebn Tophail" in the West). Ibn Tufail demonstrated the theory of tabula rasa as a thought experiment through his Arabic philosophical novel novel Hayy ibn Yaqzan in which he depicted the development of the mind of a feral child "from a tabula rasa to that of an adult, in complete isolation from society" on a desert island, through experience alone.^[33]

Locke's Some Thoughts Concerning Education is an outline on how to educate this mind: he expresses the belief that education maketh the man, or, more fundamentally, that the mind is an "empty cabinet", with the statement, "I think I may say that of all the men we meet with, nine parts of ten are what they are, good or evil, useful or not, by their education."^[34]

Locke also wrote that "the little and almost insensible impressions on our tender infancies have very important and lasting consequences."^[35] He argued that the "associations of ideas" that one makes when young are more important than those made later because they are the foundation of the self: they are, put differently, what first mark the tabula rasa. In his Essay, in which is introduced both of these concepts, Locke warns against, for example, letting "a foolish maid" convince a child that "goblins and sprites" are associated with the night for "darkness shall ever afterwards bring with it those frightful ideas, and they shall be so joined, that he can no more bear the one than the other."^[36]

"Associationism", as this theory would come to be called, exerted a powerful influence over eighteenth-century thought, particularly educational theory, as nearly every educational writer warned parents not to allow their children to develop negative associations. It also led to the development of psychology and other new disciplines with David Hartley's attempt to discover a biological mechanism for associationism in his Observations on Man (1749).

Religious beliefs[link]

Some scholars have seen Locke's political convictions as deriving from his religious beliefs.^[37][38][39] Locke's religious trajectory began in Calvinist trinitarianism, but by the time of the Reflections (1695) Locke was advocating not just Socinian views on tolerance but also Socinian Christology; with veiled denial of the pre-existence of Christ.^[40] However Wainwright (Oxford, 1987) notes that in the posthumously published Paraphrase (1707) Locke's interpretation of one verse, Ephesians 1:10, is markedly different from that of Socinians like Biddle, and may indicate that near the end of his life Locke returned nearer to an Arian position.^[41]

List of major works[link]

• (1689) A Letter Concerning Toleration
  • (1690) A Second Letter Concerning Toleration
  • (1692) A Third Letter for Toleration
• (1689) Two Treatises of Government
• (1690) An Essay Concerning Human Understanding
• (1693) Some Thoughts Concerning Education
• (1695) The Reasonableness of Christianity, as Delivered in the Scriptures
  • (1695) A Vindication of the Reasonableness of Christianity

Major unpublished or posthumous manuscripts[link]

• (1660) First Tract of Government (or the English Tract)
• (c.1662) Second Tract of Government (or the Latin Tract)
• (1664) Questions Concerning the Law of Nature (definitive Latin text, with facing accurate English trans. in Robert Horwitz et al., eds., John Locke, Questions Concerning the Law of Nature, Ithaca: Cornell University Press, 1990).
• (1667) Essay Concerning Toleration
• (1706) Of the Conduct of the Understanding
• (1707) A paraphrase and notes on the Epistles of St. Paul to the Galatians, 1 and 2 Corinthians, Romans, Ephesians

See also[link]

Liberalism portal

• Libertarianism
• List of liberal theorists
• U.S. Constitution, influences

References[link]

Notes[link]

Secondary literature[link]

External links[link]

This article's use of external links may not follow Wikipedia's policies or guidelines. Please improve this article by removing excessive or inappropriate external links, and converting useful links where appropriate into footnote references. (May 2012)

Wikisource has original works written by or about: John Locke

Wikiquote has a collection of quotations related to: John Locke

Works[link]

• John Locke eText Archive
• Works by John Locke at Project Gutenberg
• Links to online books by John Locke
• The Works of John Locke
  • 1823 Edition, 10 Volumes on PDF files, and additional resources
  • 1824 Edition, 9 volumes in multiple formats
• John Locke Manuscripts
• Updated versions of Essay Concerning Human Understanding, Second Treatise of Government, and Letter on Toleration, edited by Jonathan Bennett
• Locke, Two Treatises of Government, ed. Thomas Hollis (A. Millar et al., 1764) See original text in The Online Library of Liberty
• Works by or about John Locke in libraries (WorldCat catalog)

Resources[link]

• John Locke entry by William Uzgalis in the Stanford Encyclopedia of Philosophy, 2007-05-05
• Macmillan Encyclopedia of Philosophy entry on Locke
• John Locke Bibliography
• John Locke’s Theory of Knowledge by Caspar Hewett
• The Digital Locke Project
• Portraits of Locke
• Locke links
• A complex and positive answer to question Was Locke a Liberal? – by Jerome Huyler
• Timeline of the Life and Work of John Locke at The Online Library of Liberty
• Locke on Property: A Bibliographical Essay by Karen Vaughn The Online Library of Liberty.

Francis Bacon

Portrait of Francis Bacon, by John Vanderbank (ca. 1731), after a portrait by an unknown artist (circa 1618).
Born	(1561-01-22)22 January 1561 Strand, London, England
Died	9 April 1626(1626-04-09) (aged 65) Highgate, London, England
Era	English Renaissance, The Scientific Revolution
Region	Western philosophy
School	Renaissance Philosophy, Empiricism
Influenced by Presocratics (Democritus, Empedocles, Parmenides), Plato, Aristotle, Cicero, Niccolò Machiavelli, Michel de Montaigne, Vanoccio Biringuccio, Bernard Palissy, Bernardino Telesio, William Gilbert, Roger Bacon
Influenced Thomas Hobbes, Isaac Newton, John Locke, Encyclopédistes, Basil Montagu, Thomas Jefferson
Signature

Francis Bacon, 1st Viscount St Alban(s),^[1] KC (22 January 1561 – 9 April 1626) was an English philosopher, statesman, scientist, jurist and author. He served both as Attorney General and Lord Chancellor of England. Although his political career ended in disgrace, he remained extremely influential through his works, especially as philosophical advocate and practitioner of the scientific method during the scientific revolution.

Bacon has been called the creator of empiricism.^[2] His works established and popularised inductive methodologies for scientific inquiry, often called the Baconian method, or simply the scientific method. His demand for a planned procedure of investigating all things natural marked a new turn in the rhetorical and theoretical framework for science, much of which still surrounds conceptions of proper methodology today.

Bacon was knighted in 1603, and created both the Baron Verulam in 1618, and the Viscount St Alban in 1621;^[3] as he died without heirs both peerages became extinct upon his death. He famously died by contracting pneumonia while studying the effects of freezing on the preservation of meat.

Biography[link]

Early life[link]

The 18-year old Francis Bacon. Inscription around head reads: "If one could but paint his mind". National Portrait Gallery, London

Bacon was born on 22 January 1561 at York House near the Strand in London, the son of Sir Nicholas Bacon by his second wife Anne (Cooke) Bacon, the daughter of noted humanist Anthony Cooke. His mother's sister was married to William Cecil, 1st Baron Burghley, making Burghley Francis Bacon's uncle. Biographers believe that Bacon was educated at home in his early years owing to poor health (which plagued him throughout his life), receiving tuition from John Walsall, a graduate of Oxford with a strong leaning towards Puritanism. He entered Trinity College, Cambridge, on 5 April 1573 at the age of twelve,^[4] living for three years there together with his older brother Anthony Bacon under the personal tutelage of Dr John Whitgift, future Archbishop of Canterbury. Bacon's education was conducted largely in Latin and followed the medieval curriculum. He was also educated at the University of Poitiers. It was at Cambridge that he first met Queen Elizabeth, who was impressed by his precocious intellect, and was accustomed to calling him "the young Lord Keeper".^[5]

His studies brought him to the belief that the methods and results of science as then practised were erroneous. His reverence for Aristotle conflicted with his loathing of Aristotelian philosophy, which seemed to him barren, disputatious, and wrong in its objectives.

The Italianate York Water Gate – the entry to York House, built about 1626 after Bacon's death

On 27 June 1576, he and Anthony entered de societate magistrorum at Gray's Inn. A few months later, Francis went abroad with Sir Amias Paulet, the English ambassador at Paris, while Anthony continued his studies at home. The state of government and society in France under Henry III afforded him valuable political instruction. For the next three years he visited Blois, Poitiers, Tours, Italy, and Spain. During his travels, Bacon studied language, statecraft, and civil law while performing routine diplomatic tasks. On at least one occasion he delivered diplomatic letters to England for Walsingham, Burghley, and Leicester, as well as for the queen.

The sudden death of his father in February 1579 prompted Bacon to return to England. Sir Nicholas had laid up a considerable sum of money to purchase an estate for his youngest son, but he died before doing so, and Francis was left with only a fifth of that money. Having borrowed money, Bacon got into debt. To support himself, he took up his residence in law at Gray's Inn in 1579.

Parliamentarian[link]

Bacon's threefold goals were to uncover truth, to serve his country, and to serve his church. He sought to further these ends by seeking a prestigious post. In 1580, through his uncle, Lord Burghley, he applied for a post at court, which might enable him to pursue a life of learning. His application failed. For two years he worked quietly at Gray's Inn, until he was admitted as an outer barrister in 1582.

Francis Bacon's statue at Gray's Inn Hall

His parliamentary career began when he was elected MP for Bossiney, Devon in a 1581 by-election. In 1584, he took his seat in parliament for Melcombe in Dorset, and subsequently for Taunton (1586). At this time, he began to write on the condition of parties in the church, as well as on the topic of philosophical reform in the lost tract, Temporis Partus Maximus. Yet, he failed to gain a position he thought would lead him to success. He showed signs of sympathy to Puritanism, attending the sermons of the Puritan chaplain of Gray's Inn and accompanying his mother to the Temple chapel to hear Walter Travers. This led to the publication of his earliest surviving tract, which criticised the English church's suppression of the Puritan clergy. In the Parliament of 1586, he openly urged execution for Mary, Queen of Scots.

About this time, he again approached his powerful uncle for help; this move was followed by his rapid progress at the bar. He became Bencher in 1586, and he was elected a reader in 1587, delivering his first set of lectures in Lent the following year. In 1589, he received the valuable appointment of reversion to the Clerkship of the Star Chamber, although he did not formally take office until 1608 – a post which was worth £16,000 a year.^[6]

In 1588 he was returned as MP for Liverpool and then for Middlesex in 1593. He later sat three times for Ipswich (1597, 1601, 1604) and once for Cambridge University (1614).^[7]

He became known as a liberal-minded reformer, eager to amend and simplify the law. He opposed feudal privileges and dictatorial powers, though a friend of the crown. He was against religious persecution. He struck at the House of Lords in their usurpation of the Money Bills. He advocated for the union of England and Scotland, thus being one of the influences behind the consolidation of the United Kingdom; and also advocated, later on, for the integration of Ireland into the Union. These, he believed, would bring greater peace and strength to these countries.^[8][9]

Attorney General[link]

Memorial to Francis Bacon, in the chapel of Trinity College, Cambridge

Bacon soon became acquainted with Robert Devereux, 2nd Earl of Essex, Queen Elizabeth's favourite. By 1591, he acted as the earl's confidential adviser.

In 1592, he was commissioned to write a tract in response to the Jesuit Robert Parson's anti-government polemic, which he titled Certain observations made upon a libel, identifying England with the ideals of democratic Athens against the belligerence of Spain.

Bacon took his third parliamentary seat for Middlesex when in February 1593 Elizabeth summoned Parliament to investigate a Roman Catholic plot against her. Bacon's opposition to a bill that would levy triple subsidies in half the usual time offended many people.^{[clarification needed]} Opponents accused him of seeking popularity. For a time, the royal court excluded him.

When the Attorney-Generalship fell vacant in 1594, Lord Essex's influence was not enough to secure Bacon that office. Likewise, Bacon failed to secure the lesser office of Solicitor-General in 1595.^[6] To console him for these disappointments, Essex presented him with a property at Twickenham, which he sold subsequently for £1,800.

In 1596, Bacon became Queen's Counsel, but missed the appointment of Master of the Rolls. During the next few years, his financial situation remained bad. His friends could find no public office for him, and a scheme for retrieving his position by a marriage with the wealthy and young widow Lady Elizabeth Hatton failed after she broke off their relationship upon accepting marriage to a wealthier man. In 1598 Bacon was arrested for debt. Afterwards however, his standing in the Queen's eyes improved. Gradually, Bacon earned the standing of one of the learned counsels, though he had no commission or warrant and received no salary. His relationship with the Queen further improved when he severed ties with Robert Devereux, 2nd Earl of Essex, a shrewd move because Essex was executed for treason in 1601.

With others, Bacon was appointed to investigate the charges against Essex, his former friend and benefactor. A number of Essex's followers confessed that Essex had planned a rebellion against the Queen.^[10] Bacon was subsequently a part of the legal team headed by Attorney General Sir Edward Coke at Essex's treason trial.^[10] After the execution, the Queen ordered Bacon to write the official government account of the trial, which was later published as A DECLARATION of the Practices and Treasons attempted and committed by Robert late Earle of Essex and his Complices, against her Majestie and her Kingdoms ... after Bacon's first draft was heavily edited by the Queen and her ministers.^[11]

According to his personal secretary and chaplain, William Rawley, as a judge Bacon was always tender-hearted, "looking upon the examples with the eye of severity, but upon the person with the eye of pity and compassion". And also that "he was free from malice", "no revenger of injuries", and "no defamer of any man".^[12]

James I comes to the throne[link]

The succession of James I brought Bacon into greater favour. He was knighted in 1603. In another shrewd move, Bacon wrote his Apologie in defence of his proceedings in the case of Essex, as Essex had favoured James to succeed to the throne.

The following year, during the course of the uneventful first parliament session, Bacon married Alice Barnham. In June 1607 he was at last rewarded with the office of Solicitor-General.^[6] The following year, he began working as the Clerkship of the Star Chamber. In spite of a generous income, old debts still couldn't be paid. He sought further promotion and wealth by supporting King James and his arbitrary policies.

In 1610 the fourth session of James' first parliament met. Despite Bacon's advice to him, James and the Commons found themselves at odds over royal prerogatives and the king's embarrassing extravagance. The House was finally dissolved in February 1611. Throughout this period Bacon managed to stay in the favour of the king while retaining the confidence of the Commons.

In 1613, Bacon was finally appointed attorney general, after advising the king to shuffle judicial appointments. As attorney general, Bacon prosecuted Somerset in 1616. The so-called "Prince's Parliament" of April 1614 objected to Bacon's presence in the seat for Cambridge and to the various royal plans which Bacon had supported. Although he was allowed to stay, parliament passed a law that forbade the attorney-general to sit in parliament. His influence over the king had evidently inspired resentment or apprehension in many of his peers. Bacon, however, continued to receive the King's favour, which led to his appointment in March 1617 as the temporary Regent of England (for a period of a month), and in 1618 as Lord Chancellor. On 12 July 1618 the king created Bacon Baron Verulam, of Verulam, in the Peerage of England. As a new peer he then styled himself as "Francis, Lord Verulam".^[6]

Bacon continued to use his influence with the king to mediate between the throne and Parliament and in this capacity he was further elevated in the same peerage, as Viscount St Alban, on 27 January 1621.^[13]

Lord Chancellor and public disgrace[link]

Francis Bacon and the members of the Parliament in the day of his political fall

Bacon's public career ended in disgrace in 1621. After he fell into debt, a Parliamentary Committee on the administration of the law charged him with twenty-three separate counts of corruption. To the lords, who sent a committee to enquire whether a confession was really his, he replied, "My lords, it is my act, my hand, and my heart; I beseech your lordships to be merciful to a broken reed." He was sentenced to a fine of £40,000 and committed to the Tower of London during the king's pleasure; the imprisonment lasted only a few days and the fine was remitted by the king.^[14] More seriously, parliament declared Bacon incapable of holding future office or sitting in parliament. He narrowly escaped undergoing degradation, which would have stripped him of his titles of nobility. Subsequently the disgraced viscount devoted himself to study and writing.

There seems little doubt that Bacon had accepted gifts from litigants, but this was an accepted custom of the time and not necessarily evidence of deeply corrupt behaviour.^[15] While acknowledging that his conduct had been lax, he countered that he had never allowed gifts to influence his judgement and, indeed, he had on occasion given a verdict against those who had paid him. The true reason for his acknowledgement of guilt is the subject of debate, but it may have been prompted by his poor state of health, or by a view that through his fame and the greatness of his office he would be spared harsh punishment. He may even have been blackmailed, with a threat to charge him with sodomy, into confession.^[15][16]

The British jurist Basil Montagu wrote in Bacon's defense, concerning the episode of his public disgrace:

Bacon has been accused of servility, of dissimulation, of various base motives, and their filthy brood of base actions, all unworthy of his high birth, and incompatible with his great wisdom, and the estimation in which he was held by the noblest spirits of the age. It is true that there were men in his own time, and will be men in all times, who are better pleased to count spots in the sun than to rejoice in its glorious brightness. Such men have openly libelled him, like Dewes and Weldon, whose falsehoods were detected as soon as uttered, or have fastened upon certain ceremonious compliments and dedications, the fashion of his day, as a sample of his servility, passing over his noble letters to the Queen, his lofty contempt for the Lord Keeper Puckering, his open dealing with Sir Robert Cecil, and with others, who, powerful when he was nothing, might have blighted his opening fortunes for ever, forgetting his advocacy of the rights of the people in the face of the court, and the true and honest counsels, always given by him, in times of great difficulty, both to Elizabeth and her successor. When was a "base sycophant" loved and honoured by piety such as that of Herbert, Tennison, and Rawley, by noble spirits like Hobbes, Ben Jonson, and Selden, or followed to the grave, and beyond it, with devoted affection such as that of Sir Thomas Meautys.
^[17]

Personal life[link]

Francis Bacon

When he was 36, Bacon engaged in the courtship of Elizabeth Hatton, a young widow of 20. Reportedly, she broke off their relationship upon accepting marriage to a wealthier man—Edward Coke. Years later, Bacon still wrote of his regret that the marriage to Hatton had not taken place.^[18]

At the age of forty-five, Bacon married Alice Barnham, the fourteen-year-old daughter of a well-connected London alderman and MP. Bacon wrote two sonnets proclaiming his love for Alice. The first was written during his courtship and the second on his wedding day, 10 May 1606. When Bacon was appointed Lord Chancellor, "by special Warrant of the King", Lady Bacon was given precedence over all other Court ladies.

Engraving of Alice Barnham

Reports of increasing friction in his marriage to Alice appeared, with speculation that some of this may have been due to financial resources not being as readily available to her as she was accustomed to having in the past. Alice was reportedly interested in fame and fortune, and when reserves of money were no longer available, there were complaints about where all the money was going. Alice Chambers Bunten wrote in her Life of Alice Barnham^[19] that, upon their descent into debt, she actually went on trips to ask for financial favours and assistance from their circle of friends. Bacon disinherited her upon discovering her secret romantic relationship with John Underhill. He rewrote his will, which had previously been very generous to her (leaving her lands, goods, and income), revoking it all.

Bacon's personal secretary and chaplain, William Rawley, however, wrote in his biography of Bacon that his inter-marriage with Alice Barnham was one of "much conjugal love and respect", mentioning a robe of honour that he gave to her, and which "she wore unto her dying day, being twenty years and more after his death".^[12]

The well-connected antiquary John Aubrey noted in his Brief Lives concerning Bacon, "He was a Pederast. His Ganimeds and Favourites tooke Bribes",^[20] biographers continue to debate about Bacon's sexual inclinations and the precise nature of his personal relationships.^[21] Several authors^[22][23] believe that despite his marriage Bacon was primarily attracted to the same sex. Professor Forker^[24] for example has explored the "historically documentable sexual preferences" of both King James and Bacon – and concluded they were all oriented to "masculine love", a contemporary term that "seems to have been used exclusively to refer to the sexual preference of men for members of their own gender."^[25] The Jacobean antiquarian, Sir Simonds D'Ewes implied there had been a question of bringing him to trial for buggery.^[26]

This conclusion has been disputed by others,^{[10][27][28][29][30]} who point to lack of consistent evidence, and consider the sources to be more open to interpretation. In his "New Atlantis", Bacon describes his utopian island as being "the chastest nation under heaven", in which there was no prostitution or adultery, and further saying that "as for masculine love, they have no touch of it".^[31]

Death[link]

Monument to Bacon at his burial place, St Michael's Church in St Albans

On 9 April 1626 Bacon died of pneumonia while at Arundel mansion at Highgate outside London. An influential account of the circumstances of his death was given by John Aubrey's Brief Lives. Aubrey has been criticised for his evident credulousness in this and other works; on the other hand, he knew Thomas Hobbes, Bacon's fellow-philosopher and friend. Aubrey's vivid account, which portrays Bacon as a martyr to experimental scientific method, had him journeying to Highgate through the snow with the King's physician when he is suddenly inspired by the possibility of using the snow to preserve meat: "They were resolved they would try the experiment presently. They alighted out of the coach and went into a poor woman's house at the bottom of Highgate hill, and bought a fowl, and made the woman exenterate it".

After stuffing the fowl with snow, Bacon contracted a fatal case of pneumonia. Some people, including Aubrey, consider these two contiguous, possibly coincidental events as related and causative of his death: "The Snow so chilled him that he immediately fell so extremely ill, that he could not return to his Lodging ... but went to the Earle of Arundel's house at Highgate, where they put him into ... a damp bed that had not been layn-in ... which gave him such a cold that in 2 or 3 days as I remember Mr Hobbes told me, he died of Suffocation."

Being unwittingly on his deathbed, the philosopher wrote his last letter to his absent host and friend Lord Arundel:

My very good Lord,—I was likely to have had the fortune of Caius Plinius the elder, who lost his life by trying an experiment about the burning of Mount Vesuvius; for I was also desirous to try an experiment or two touching the conservation and induration of bodies. As for the experiment itself, it succeeded excellently well; but in the journey between London and Highgate, I was taken with such a fit of casting as I know not whether it were the Stone, or some surfeit or cold, or indeed a touch of them all three. But when I came to your Lordship's House, I was not able to go back, and therefore was forced to take up my lodging here, where your housekeeper is very careful and diligent about me, which I assure myself your Lordship will not only pardon towards him, but think the better of him for it. For indeed your Lordship's House was happy to me, and I kiss your noble hands for the welcome which I am sure you give me to it. I know how unfit it is for me to write with any other hand than mine own, but by my troth my fingers are so disjointed with sickness that I cannot steadily hold a pen."^[32]

Another account appears in a biography by William Rawley, Bacon's personal secretary and chaplain:

He died on the ninth day of April in the year 1626, in the early morning of the day then celebrated for our Saviour's resurrection, in the sixty-sixth year of his age, at the Earl of Arundel's house in Highgate, near London, to which place he casually repaired about a week before; God so ordaining that he should die there of a gentle fever, accidentally accompanied with a great cold, whereby the defluxion of rheum fell so plentifully upon his breast, that he died by suffocation.^[33]

At the news of his death, over thirty great minds collected together their eulogies of him, which was then later published in Latin.^[34]

He left personal assets of about £7,000 and lands that realised £6,000 when sold.^[35] His debts amounted to more than £23,000, equivalent to more than £3m at current value.^[35][36]

Philosophy and Works[link]

Francis Bacon's Philosophy is displayed in the vast and varied writings he left, which might be divided in three great branches:

• Scientifical works - in which his ideas for an universal reform of knowledge, scientific method and the improvement of mankind's state are presented.

• Religious/literary works - in which he presents his moral philosophy and theological meditations.

• Juridical works - in which his reforms in Law are proposed.

(See main article)

Influence[link]

"Frontspiece to 'The History of Royal-Society of London', picturing Bacon (in the right) among the founding influences of the Society. National Portrait Gallery, London

Science[link]

Bacon's ideas were influential in the 1630s and 1650s among scholars, in particular Sir Thomas Browne, who in his encyclopaedia Pseudodoxia Epidemica (1646–1672) frequently adheres to a Baconian approach to his scientific enquiries. During the Restoration, Bacon was commonly invoked as a guiding spirit of the Royal Society founded under Charles II in 1660.^[37][38] In the nineteenth century his emphasis on induction was revived and developed by William Whewell, among others. He has been reputed as the "Father of Experimental Science".^[39]

Bacon is also considered to be the philosophical influence behind the dawning of the Industrial age. In his works, Bacon called for a "spring of a progeny of inventions, which shall overcome, to some extent, and subdue our needs and miseries",^[40] always proposing that all scientific work should be done for charitable purposes, as matter of alleviating mankind's misery, and that therefore science should be practical and have as purpose the inventing of useful things for the improvement of mankind's estate. This changed the course of science in history, from a merely contemplative state, as it was found in ancient and medieval ages, to a practical, inventive state - that would have eventually led to the inventions that made possible the Industrial Revolutions of the following centuries.^[41]

The Industrial Revolution marks a major turning point in history. In the two centuries following 1800, the world's average per capita income increased over tenfold, while the world's population increased over sixfold.^[42] In the words of Nobel Prize winner Robert E. Lucas, Jr., "For the first time in history, the living standards of the masses of ordinary people have begun to undergo sustained growth ... Nothing remotely like this economic behavior has happened before”.^[43]

He also wrote a long treatise on Medicine, History of Life and Death,^[44] with natural and experimental observations for the prolongation of life.

For one of his biographers, Hepworth Dixon, Bacon's influence in modern world is so great that every man who rides in a train, sends a telegram, follows a steam plough, sits in an easy chair, crosses the channel or the Atlantic, eats a good dinner, enjoys a beautiful garden, or undergoes a painless surgical operation, owes him something.^[45]

North America[link]

Some authors^[who?] believe that Bacon's vision for a Utopian New World in North America was laid out in his novel New Atlantis, which depicts a mythical island, Bensalem, located somewhere between Peru and Japan. In this work he depicted a land where there would be freedom of religion - showing a Jew treated fairly and equally in an island of Christians, but it has been debated whether this work had influenced others reforms, such as greater rights for women, the abolition of slavery, elimination of debtors' prisons, separation of church and state, and freedom of political expression,^{[46][47][48][49]} although there is no hint of these reforms in The New Atlantis itself. His propositions of legal reform (which were not established in his life time), though, are considered to have been one of the influences behind the Napoleonic Code,^[50] and therefore could show some resemblance with or influence in the drafting of others liberal constitutions that came in the centuries after Bacon's lifetime, such as the American.

A Newfoundland stamp which reads "Lord Bacon - the guiding spirit in colonization scheme

Francis Bacon played a leading role in creating the British colonies, especially in Virginia, the Carolinas, and Newfoundland in northeastern Canada. His government report on “The Virginia Colony” was submitted in 1609. In 1610 Bacon and his associates received a charter from the king to form the Tresurer and the Companye of Adventurers and planter of the Cittye of London and Bristoll for the Collonye or plantacon in Newfoundland^[51] and sent John Guy to found a colony there. In 1910 Newfoundland issued a postage stamp to commemorate Bacon's role in establishing the province. The stamp describes Bacon as, "the guiding spirit in Colonization Schemes in 1610."^[18] Moreover, some scholars believe he was largely responsible for the drafting, in 1609 and 1612, of two charters of government for the Virginia Colony.^[52] Thomas Jefferson, the third President of the United States and author of the Declaration of Independence, wrote: "Bacon, Locke and Newton. I consider them as the three greatest men that have ever lived, without any exception, and as having laid the foundation of those superstructures which have been raised in the Physical and Moral sciences".^[53] Historian and biographer William Hepworth Dixon considered that Bacon's name could be included in the list of Founders of the United States of America.^[54]

It is also believed by the Rosicrucian organization AMORC, that Bacon would have influenced a settlement of mystics in North America, stating that his work "The New Atlantis" inspired a colony of Rosicrucians led by Johannes Kelpius, to journey across the Atlantic Ocean in a chartered vessel called Sarah Mariah, and move on to Pennsylvania in late XVII Century. According to their claims, these rosicrucian communities "made valuable contributions to the newly emerging American culture in the fields of printing, philosophy, the sciences and arts".^[55]

Johannes Kelpius and his fellows moved to Wissahickon Creek, in Pennsylvania, and became known as "Hermits of Mystics of the Wissahickon"^[56] or simply "Monks of the Wissahickon".^[57][58]

Law[link]

Statue of Francis Bacon in the Library of Congress of the United States of America

Although much of his legal reform proposals were not established in his life time, his legal legacy was considered by the magazine New Scientist, in a publication of 1961, as having influenced the drafting of the Code Napoleon, and the law reforms introduced by Sir Robert Peel.^[59]

The historian William Hepworth Dixon referred to the Code Napoleon as "the sole embodiment of Bacon's thought", saying that Bacon's legal work "has had more success abroad than it has found at home", and that in France "it has blossomed and come into fruit".^[50]

The scholar Harvey Wheeler attributed to Bacon, in his work "Francis Bacon’s Verulamium - the Common Law Template of The Modern in English Science and Culture", the creation of these distinguishing features of the modern common law system:

• Using cases as repositories of evidence about the "unwritten law”;
• Determining the relevance of precedents by exclusionary principles of evidence and logic;
• Treating opposing legal briefs as adversarial hypotheses about the application of the "unwritten law" to a new set of facts.

As late as the eighteenth-century some juries still declared the law rather than the fact, but already before the end of the seventeenth century Sir Matthew Hale explained modern common law adjudication procedure and acknowledged Bacon as the inventor of the process of discovering unwritten laws from the evidences of their applications. The method combined empiricism and inductivism in a new way that was to imprint its signature on many of the distinctive features of modern English society.^[60]

In brief, Bacon is considered by some jurists^[who?] to be the father of modern Jurisprudence.^[61]

Political scientist James McClellan, from the University of Virginia, considered Bacon to have had "a great following" in the American colonies.^[62]

Historical debates[link]

Bacon and Shakespeare[link]

The Baconian theory of Shakespearean authorship, first proposed in the mid-19th century, contends that Sir Francis Bacon wrote the plays conventionally attributed to William Shakespeare, in opposition to the scholarly consensus that William Shakespeare of Stratford was the author.

Occult theories[link]

Francis Bacon often gathered with the men at Gray's Inn to discuss politics and philosophy, and to try out various theatrical scenes that he admitted writing.^[63] Bacon's alleged connection to the Rosicrucians and the Freemasons has been widely discussed by authors and scholars in many books.^[64] However others, including Daphne du Maurier (in her biography of Bacon), have argued there is no substantive evidence to support claims of involvement with the Rosicrucians.^[65] Frances Yates^[66] does not make the claim that Bacon was a Rosicrucian, but presents evidence that he was nevertheless involved in some of the more closed intellectual movements of his day. She argues that Bacon's movement for the advancement of learning was closely connected with the German Rosicrucian movement, while Bacon's New Atlantis portrays a land ruled by Rosicrucians. He apparently saw his own movement for the advancement of learning to be in conformity with Rosicrucian ideals.^[67]

An old volume of Francis Bacon and a rose

The link between Bacon's work and the Rosicrucians ideals which Yates allegedly found, was the conformity of the purposes expressed by the Rosicrucian Manifestos and Bacon's plan of a "Great Instauration",^[67] for the two were calling for a reformation of both "divine and human understanding",^[68][69] as well as both had in view the purpose of mankind's return to the "state before the Fall".^[70][71]
Another major link is said to be the resemblance between Bacon's "New Atlantis" and the German Rosicrucian Johann Valentin Andreae's "Description of the Republic of Christianopolis (1619)".^[72] In his book, Andreae shows an utopic island in which Christian theosophy and applied science ruled, and in which the spiritual fulfillment and intellectual activity constituted the primary goals of each individual, the scientific pursuits being the highest intellectual calling – linked to the achievement of spiritual perfection. Andreae's island also depicts a great advancement in technology, with many industries separated in different zones which supplied the population's needs – which shows great resemblance to Bacon's scientific methods and purposes.^[41][73]

The Rosicrucian organization AMORC claims that Francis Bacon was the "Imperator" (leader) of the Rosicrucian Order in both England and the European continent, and would have directed it at that time of the Renaissance.^[55]

Francis Bacon's influence can also be seen on a variety of religious and spiritual authors, and on groups that have utilised his writings in their own belief systems.^{[74][75][76][77][78]}

See also[link]

• The works of Francis Bacon
• Baconian method
• Scientific method
• Novum Organum Scientiarum
• Pseudodoxia Epidemica
• Francis Bacon School
• Cestui que (Defense and Comment on Chudleigh's Case)
• New Atlantis
• Essays (Francis Bacon)
• Bacon's cipher
• Code Napoleon
• Occult theories about Francis Bacon

Bibliography[link]

Wikisource has original works written by or about: Francis Bacon

A complete chronological Bibliography of Francis Bacon. (Many of Bacon's writings were only published after his death in 1626).

• Notes on the State of Christendom (1582)
• Letter of Advice to the Queen (1585-6)
• An Advertisement Touching the Controversies of the Church of England (1586-9)
• Dumb show in the Gray’s Inn Christmas Revels (1587-8)
• Misfortunes of Arthur (1588)
• A Conference of Pleasure : In Praise of Knowledge, In Praise of Fortitude, In Praise of Love, In Praise of Truth. (1592)
• Certain Observations made upon a Libel (1592)
• Temporis Partus Maximus (‘The Greatest Birth of Time’) (1593)
• A True Report of the Detestable Treason intended by Dr Roderigo Lopez (1594)
• The Device of the Indian Prince : Squire, Hermit, Soldier, Statesman. (1594)
• Gray’s Inn Christmas/New Year Revels: The High and Mighty Prince Henry, Prince of Purpoole ( 1594-5) (See Gesta Grayorum)
• The Honourable Order of the Knights of the Helmet (1595)(See Gesta Grayorum)
• The Sussex Speech (1595)
• The Philautia Device (1595)
• Maxims of the Law (1596)
• Essays (1st ed.) (1597)
• The Colours of Good and Evil (1597)
• Meditationes Sacrae (1597)
• Declaration of the Practices and Treasons attempted and Committed by the late Earl of Essex (1601)
• Valerius Terminus of the Interpretation of Nature (1603)
• A Brief Discourse touching the Happy Union of the Kingdoms of England and Scotland (1603)
• Cogitations de Natura Rerum (‘Thoughts on the Nature of Things’) (1604)
• Apologie concerning the late Earl of Essex (1604)
• Certain Considerations touching the better pacification and Edification of the Church of England (1604)
• The Advancement and Proficience of Learning Divine and Human (1605)
• Temporis Masculus Partus (‘The Masculine Birth of Time’) (1605)
• Filium Labyrinthi sive Formula Inquisitionis (1606)
• In Felicem Memoriam Elizabethae (‘In Happy Memory of Queen Elizabeth’) (1606)
• Cogitata et Visa de Interpetatione Naturae (‘Thoughts and Conclusions on the Interpretation of Nature’) (1607)
• Redargiutio Philosophiarum (‘The Refutation of Philosophies’) (1608)
• The Plantation of Ireland (1608-9)
• De Sapientia Veterum (‘Wisdom of the Ancients’) (1609)
• Descriptio Globi Intellectualis (‘A Description of the Intellectual Globe’) (1612)
• Thema Coeli (‘Theory of the Heavens’) (1612)
• Essays (2nd edition –38 essays) (1612)
• Marriage of the River Thames to the Rhine (masque performed by Gray's Inn and Inner Temple lawyers on the river and in Westminster Hall in celebration of the marriage of Princess Elizabeth to Prince Frederick, Elector Palatine) (1613)
• Charge…touching Duels (1614)
• The Masque of Flowers (performed by Gray's Inn before the King at Whitehall to honour the marriage of the Earl of Somerset to Frances Howard, Countess of Essex) (1614)
• Instauratio Magna ('Great Instauration') (1620)
• Novum Organum Scientiarum (‘New Method’) (1620)
• Historia Naturalis (‘Natural History’) (1622)
• Introduction to six Natural Histories (1622)
• Historia Ventorum (‘History of Winds’) (1622)
• History of the Reign of King Henry VII (1622)
• Abcedarium Naturae (1622)
• De Augmentis Scientiarum (1623)
• Historia Vitae et Mortis (‘History of Life and Death’) (1623)
• Historia Densi et Rari (‘History of Density and Rarity’) (1623)
• Historia Gravis et Levis (‘History of Gravity and Levity’) (1623)
• History of the Sympathy and Antipathy of Things (1623)
• History of Sulphur, Salt and Mercury (1623)
• A Discourse of a War with Spain (1623)
• An Advertisement touching an Holy War (1623)
• A Digest of the Laws of England (1623)
• Cogitationes de Natura Rerum (‘Thoughts on the Nature of Things’) (1624)
• De Fluxu et Refluxu Maris (‘Of the Ebb and Flow of the Sea’) (1624)
• Essays, or Counsels Civil and Moral (3rd/final edition – 58 essays) (1625)
• Apothegms New and Old (1625)
• Translation of Certain Psalms into English Verse (1625)
• Revision of De Sapientia Veterum (‘Wisdom of the Ancients’) (1625)
• Inquisitio de Magnete (‘Enquiries into Magnetism’) (1625)
• Topica Inquisitionis de Luce et Lumine (‘Topical Inquisitions into Light and Luminosity’) (1625)

All the following works were published only after his death (1626):

• New Atlantis (1627)
• Sylva Sylvarum, or Natural History (1627)
• Certain Miscellany Works (1629)
• Use of the Law (1629)
• Elements of the Common Laws (1629)
• Operum Moralium et Civilium (1638)
• Dialogum de Bello Sacro (1638)
• Cases of Treason (1641)
• Confession of Faith (1641)
• Speech concerning Naturalisation (1641)
• Office of Constables (1641)
• Discourse concerning Church Affairs (1641)
• An Essay of a King (1642)
• The Learned Reading of Sir Francis Bacon (to Gray’s Inn) (1642)
• Ordinances (1642)
• Relation of the Poisoning of Overbury. (1651)
• Scripta in Naturali et Universali Philosophia (1653)
• Scala Intellectus sive Filum Labyrinthi (1653)
• Prodromi sive Anticipationes Philosophiae Secundae (1653)
• Cogitationes de Natura Rerum (1653)
• De Fluxu et Refluxu Maris (1653)
• The Mirror of State and Eloquence (1656)
• Opuscula Varia Posthuma, Philosophica, Civilia et Theologia (1658)
• Letter of Advice to the Duke of Buckingham (1661)
• Charge given for the Verge (1662)
• Baconiana, Or Certain Genuine Remains Of Sr. Francis Bacon (1679)
• Abcedarium Naturae, or a Metaphysical piece (1679)
• Letters and Remains (1734)
• Promus (1861)

Notes[link]

References[link]

• Material originally from the 1911 Schaff-Herzog Encyclopedia of Religious Knowledge.
• Material originally from the 1912 Schaff-Herzog Encyclopedia of Religious Knowledge.
•  Chisholm, Hugh, ed. (1911). "Bacon, Francis". Encyclopædia Britannica (11th ed.). Cambridge University Press. 
• Cousin, John William (1910). " Bacon, Francis, Lord Verulam, And Viscount St. Alban". A Short Biographical Dictionary of English Literature. London: J. M. Dent & Sons. Wikisource 
• John Farrell, "The Science of Suspicion." Paranoia and Modernity: Cervantes to Rousseau (Cornell UP, 2006), chapter six.
• "Our Western Heritage" Roselle / Young: Chapter five "The 'Scientific Revolution' and the 'Intellectual Revolution'".
• Mary Heese, "Francis Bacon's Philosophy of Science," Essential Articles for the Study of Francis Bacon, ed. Brian Vickers (Hamden, CT: Archon Books, 1968), pp. 114–139.
• Benjamin Farrington, The Philosophy of Francis Bacon (Chicago: Univ. of Chicago Press, 1964). Contains English translations of
  • Temporis Partus Masculus
  • Cogitata et Visa
  • Redargutio Philosphiarum
• James Spedding, Robert Leslie Ellis, Douglas Denon Heath, The Works of Francis Bacon, Baron of Verulam, Viscount St Albans and Lord High Chancellor of England 15 vols (London, 1857–74). (Index at UPenn of Archive.org holdings)
• Paolo Rossi, Francis Bacon: from Magic to Science, Taylor & Francis 1978.

External links[link]

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• Archival material relating to Francis Bacon listed at the UK National Register of Archives
• Francis Bacon entry by Juergen Klein in the Stanford Encyclopedia of Philosophy
• Works by Francis Bacon at Project Gutenberg
• The Francis Bacon Society
• Contains the New Organon, slightly modified for easier reading

v t e Shakespeare authorship question (History) A series on alternative authorship theories for the works of William Shakespeare Theories Declaration of Reasonable Doubt Baconian theory Derbyite theory Oxfordian theory Prince Tudor theory Marlovian theory Candidates List of Shakespeare authorship candidates Francis Bacon, 1st Viscount St Albans Edward de Vere, 17th Earl of Oxford Sir Edward Dyer Roger Manners, 5th Earl of Rutland Christopher Marlowe Sir Henry Neville William Nugent Mary Sidney, Countess of Pembroke William Stanley, 6th Earl of Derby Emilia Lanier Anne Whateley Supporters Joseph C. Hart Delia Bacon Orville Ward Owen James Wilde, 1st Baron Penzance George Greenwood Mark Twain Abel Lefranc J. Thomas Looney B. M. Ward Alden Brooks Charlton Greenwood Ogburn Calvin Hoffman Charlton Ogburn Roger Stritmatter Mark Anderson Charles Beauclerk Roland Emmerich John Orloff Bertram Fields Henry Albert Seymour