一、人作为自然的仆人和解释者，所能做的和所能理解的，只是他在事实上或在思想中对自然进程所观察到的;除此之外，他什么也不知道，什么也不能做。2光凭一己之手，单凭一己之理解力，都不能起多大作用。工作是通过工具和帮助来完成的，这对于理解和手来说都是必不可少的。正如手的工具不是给予运动，就是引导运动一样，头脑的工具要么为理解提供建议，要么提供警告。3人的知识和人的力量是合而为一的;因为不知道原因就不能产生结果。要支配自然，就必须服从自然;而在观照中作为原因的东西，在运行中则作为规律。 IV. Towards the effecting of works, all that man can do is to put together or put asunder natural bodies. The rest is done by nature working within. V. The study of nature with a view to works is engaged in by the mechanic, the mathematician, the physician, the alchemist, and the magician; but by all (as things now are) with slight endeavour and scanty success. VI. It would be an unsound fancy and self-contradictory to expect that things which have never yet been done can be done except by means which have never yet been tried. VII. The productions of the mind and hand seem very numerous in books and manufactures. But all this variety lies in an exquisite subtlety and derivations from a few things already known; not in the number of axioms. VIII. 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. IX. The cause and root of nearly all evils in the sciences is this -- that while we falsely admire and extol the powers of the human mind we neglect to seek for its true helps. X. The subtlety of nature is greater many times over than the subtlety of the senses and understanding; so that all those specious meditations, speculations, and glosses in which men indulge are quite from the purpose, only there is no one by to observe it. XI. As the sciences which we now have do not help us in finding out new works, so neither does the logic which we now have help us in finding out new sciences. XII. The logic now in use serves rather to fix and give stability to the errors which have their foundation in commonly received notions than to help the search after truth. So it does more harm than good. XIII. The syllogism is not applied to the first principles of sciences, and is applied in vain to intermediate axioms; being no match for the subtlety of nature. It commands assent therefore to the proposition, but does not take hold of the thing. XIV. The syllogism consists of propositions, propositions consist of words, words are symbols of notions. Therefore if the notions themselves (which is the root of the matter) are confused and over-hastily abstracted from the facts, there can be no firmness in the superstructure. Our only hope therefore lies in a true induction. XV. There is no soundness in our notions whether logical or physical. Substance, Quality, Action, Passion, Essence itself, are not sound notions: much less are Heavy, Light, Dense, Rare, Moist, Dry, Generation, Corruption, Attraction, Repulsion, Element, Matter, Form, and the like; but all are fantastical and ill defined. XVI. Our notions of less general species, as Man, Dog, Dove, and of the immediate perceptions of the sense, as Hot, Cold, Black, White, do not materially mislead us; yet even these are sometimes confused by the flux and alteration of matter and the mixing of one thing with another. All the others which men have hitherto adopted are but wanderings, not being abstracted and formed from things by proper methods. XVII. Nor is there less of wilfulness and wandering in the construction of axioms than in the formations of notions; not excepting even those very principles which are obtained by common induction; but much more in the axioms and lower propositions educed by the syllogism. XVIII. The discoveries which have hitherto been made in the sciences are such as lie close to vulgar notions, scarcely beneath the surface. In order to penetrate into the inner and further recesses of nature, it is necessary that both notions and axioms be derived from things by a more sure and guarded way; and that a method of intellectual operation be introduced altogether better and more certain. XIX. There are a