The partitions of knowledge are not like several lines that meet in one angle, and so touch not in a point; but are like branches of a tree, that meet in a stem, which hath a dimension and quantity of entireness and continuance, before it come to discontinue and break itself into arms and boughs.
One always starts work with the subject, no matter how tenuous it is, and one constructs an artificial structure by which one can trap the reality of the subject-matter that one has started from.
Moreover, the works already known are due to chance and experiment rather than to sciences; for the sciences we now possess are merely systems for the nice ordering and setting forth of things already invented; not methods of invention or directions for new works.
Nor is mine a trumpet which summons and excites men to cut each other to pieces with mutual contradictions, or to quarrel and fight with one another; but rather to make peace between themselves, and turning with united forces against the Nature of Things
Certainly virtue is like precious odors, most fragrant when they are incensed, or crushed: for prosperity doth best discover vice, but adversity doth best discover virtue.
By this means we presume we have established for ever, a true and legitimate marriage between the Empirical and Rational faculty; whose fastidious and unfortunate divorce and separation hath troubled and disordered the whole race and generation of mankind.
Again there is another great and powerful cause why the sciences have made but little progress; which is this. It is not possible to run a course aright when the goal itself has not been rightly placed.
But the idols of the Market Place are the most troublesome of all: idols which have crept into the understanding through their alliances with words and names. For men believe that their reason governs words. But words turn and twist the understanding. This it is that has rendered philosophy and the sciences inactive. Words are mostly cut to the common fashion and draw the distinctions which are most obvious to the common understanding. Whenever an understanding of greater acuteness or more diligent observation would alter those lines to suit the true distinctions of nature, words complain.
To seek to extinguish anger utterly is but a bravery of the Stoics. We have better oracles: 'Be angry, but sin not.' 'Let not the sun go down upon your wrath.'
There is a difference between happiness and wisdom: he that thinks himself the happiest man is really so; but he that thinks himself the wisest is generally the greatest fool.
It is by discourse that men associate, and words are imposed according to the apprehension of the vulgar. And therefore the ill and unfit choice of words wonderfully obsesses the understanding. Nor do the definitions or explanations wherewith in some things learned men are wont to guard and defend themselves, by any means set the matter right. But words plainly force and overrule the understanding, and throw all into confusion, and lead men away into innumerable and inane controversies and fancies.