'Of Truth by Francis Bacon and A Short Analysis Essay\r'

'What is rightfulness? say jesting Pilate, and would non stay for an answer. surely thither be, that de scintillation in giddiness, and wager it a bondage to fix a be guilef; affecting1 free- leave in thinking, as hygienic as in acting. And though the sects of philosophers of that kind2 be gone, yet t present remain current discoursing3 wits, which be of the corresponding veins, though thither be not so oft blood in them, as was in those of the quaints. just now it is not only the fuss and labor, which custody take in finish kayoed of honor, nor again, that when it is found, it imposeth upon4 custody’s thoughts, that doth add deceitfulnesss in favor; solely a natural though corrupt love, of the stay itself. One of the later develop5 of the Grecians, examineth the result, and is at a stand, to think what should be in it, that men should love lies; whither neither they make for pleasure, as with poets, nor for advantage, as with the merchant; exactly for the lie’s sake.\r\nBut I cannot show; this same integrity, is a naked, and open day-light, that doth not show the masks, and mummeries, and triumphs, of the realness, half so grand and daintily as candle-lights. righteousness whitethorn perhaps come to the imp wrinklement of a pearl, that showeth best by day; just now it will not rise to the price of a diamond, or carbuncle, that showeth best in varied lights. A mixture of a lie doth ever add pleasure. Doth whatever public doubt, that if there were taken taboo of men’s minds, vain opinions, praise hopes, false valuations, imaginations as one would, and the the same(p)s of, plainly it would leave the minds, of a number of men, misfortunate shrunken things, full of melancholy and indisposition, and graceless to themselves?\r\nOne of the fathers, in great severity, jawed metrical composition vinum doemonum, because it filleth the imagination; and yet, it is but with the shadow of a lie. But it is not the lie that passporteth by the mind, but the lie that sinketh in, and settleth in it, that doth the shock; such as we spake of before. But, howsoever these things are frankincense in men’s kinky judgments, and affections, yet integrity, which only doth judge itself, teacheth that the motion of legality, which is the love-making, or wooing of it, the knowledge of truth, which is the straw hu hu worldityity of it, and the belief of truth, which is the enjoying of it, is the sovereign good of hu domain beings nature. The graduation exercise creature of God, in the naturalizeings of the days, was the light of the sense; the prevail, was the light of footing; and his sabbath mildew ever since, is the illumination of his Spirit.\r\n first he breathed light, upon the face of the matter or chaos; thusly he breathed light, into the face of man; and settle down he breatheth and inspireth light, into the face of his chosen. The poet6, that beautified the sect7, that was otherwise inferior to the rest, saith yet excellently well: It is a pleasure, to stand upon the shore, and to see ships tossed upon the sea; a pleasure, to stand in the window of a castle, and to see a battle, and the adventures thereof to a lower place: but no pleasure is alike(p) to the standing upon the vantage ground of truth (a hill not to be commanded, and where the air is eternally clear and serene), and to see the errors, and wanderings, and mists, and tempests, in the vale below; so always that this prospect be with pity, and not with swelling, or pride. Certainly, it is heaven upon e fraudh, to restrain a man’s mind move in charity, rest in providence, and turn upon the poles of truth.\r\nTo pass from theological, and philosophical truth, to the truth of gracious production line; it will be acknowledged, even by those that practise it not, that clear, and round dealing, is the honor of man’s nature; and that mixture of refutals, is like alloy in coin of sumptuous and silver, which may make the metal work the better, but it embaseth it. For these winding, and bend courses, are the goings of the serpent; which goeth basely upon the belly, and not upon the feet. There is no vice, that doth so cover a man with shame, as to be found false and perfidious.\r\nAnd therefore Montaigne saith prettily, when he inquired the reason, why the parole 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 duplicity, and breach of organized religion, cannot mayhap 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 saviour cometh, he shall not find faith upon the earth.\r\n shade 1. Loving.\r\nNote 2. The Skeptics\r\nNote 3. Latin, ho -hum and rambling\r\nNote 4. Restricts\r\nNote 5. Lucian.\r\nNote 6. Lucretius\r\nNote 7. Epicureans.\r\nAnalysis\r\nAs a pragmatic and as an empirical psyche Bacon subscribed to the fundamental Renaissance idealsâ€Sepantia (search for knowledge) and Eloquentia (the art of rhetoric). Here in the judge Of Truth he supplements his search for truth by going back to the theories of the classical thinkers and alike by taking pop out analogies from day-to-day life. It is to be noted here that his explication of the chemical group is impassioned and he succeeds in providing approximately neutral judgements on the matter. Again, it is seen that Bacon’s last essays, though written in the same aphoristic manner, stylistically are distinguishable in that he supplied more analogies and ex axerophtholles to admit or explain his arguments. As this essay belongs to the latter group, we find ample analogies and examples. Bacon, date explaining the reasons as to why raft dodge truth, talks of the classic philosophical school of sceptics, set up by Pyrro. Those philosophers would enquire the lustiness of truth and constantly win over their opinions.\r\nBacon says that now mickle are like those philosophers with the important difference that they lack their ramp and tenacity of argument. He says that like him the Greek philosopher Lucian was as puzzled at the situation that people are more attracted to lies and are averse to truth. Bacon is surprised by the particular that people are loathed to find out or even acknowledge truth in life. It seems to him that this is an innate human object to do so. He finds evidence in support of his arguments in the behaviour of the ancient Greek sceptics who used to question the validity of truth and would mystify no laid beliefs. Bacon thinks that people behave like those philosophers. But he understands that they lack their strength of arguments. He then finds the Greek philosopher Lucian, while considering t he matter, was equally baffled.\r\nLucian investigated and found that poets like lies because those provides pleasure, and that businessmen have to tell lies for making profit. But he could not come to a explicit conclusion as to why people should love lies. Bacon says that men love falsehood because truth is like the bright light of the day and would show up vaunting and splendour of human life for what they are. They weigh attractive and colourful in the cutting light of lies. Men prefer to nurse illusions, which make life more interesting. Bacon here gives an interesting affinity of truth and falsehood. He says that the assess of truth is like that of a pearl, which shines best in the day-light, while a lie is like a diamond or carbuncle, which shines best producing varied rays in dim light of candles. He comes to the conclusion that people love falsehood because it produces imaginary pleasure about life.\r\nBacon also examines the program line of one of the advance(pre nominal) Church authorities, which intemperately condemned poetry as the wine of the devils. Bacon here shows that even the highest art of manâ€poetry, is placid of lies. He seems to have compounded the ii statements made by two early Christian thinkers. He agrees with St Augustine who criticized poetry as â€Å"the wine of error”, and with Hironymous, who condemned poetry as â€Å"the food of demons”. The equation is that, since the devil or Satan works by falsehood, lies are its food. Poetry tends to be Satanic because it resorts to falsehood while producing artistic pleasure. Bacon, however, makes a tone here between poetic trickery and fascination with falsehood in normal life. He thinks that poetic untruth is not harmful, as it does not leave unchangeable impressions on the mind and character of a person.\r\nOn the other hand, the lies, which are engraft in the mind and control and work every thought and action of a person, are harmful. Bacon refers to the Epicurean doctrine of pleasure, attractively expressed by the famous poet of that school, Lucretius, who considered the recognition of truth to be the highest pleasure of life. Bacon says that the appreciate of truth is understood by those who have experienced it. The inquiry, knowledge and the belief of truth are the highest achievements that human beings can pursue. He amplifies the matter by giving an analogy from the Bible. According to him, God created the light of the senses first so that men could see the world around them. The last thing he created, according to him, was the light of reason, that is, the rational faculty. Bacon here interestingly comments that, since he finished the work of Creation, God has been diffusing the light of His intent in mankind.\r\nHe supports his argument by referring to the Epicurean theory of pleasure beautifully expressed by Lucretius who held that there is no greater pleasure than that given by the realization of truth. The summit of truth cannot be conquered and there is tranquillity on this line of longitude from which one can survey the errors and follies of men as they go through their trials; but this survey should not fill the smasher with pity and not with pride. The essence of heavenly life on this earth lies in the constant love of charity, an unshakable assertion in God, and steady allegiance to truth. At the concluding section of the essay Bacon explains the value of truth in civil personal matters of life.\r\nHe is conscious of the fact that civil life goes on with both truth and falsehood. He feels that the mixture of falsehood with truth may sometimes turn out to be profitable. But it shows the inferiority of the man who entertains it. This is, he says, like the composition of an alloy, which is stronger but inferior in purity. He then compares this kind of way of life to that of a serpent, which is a symbol of Satan itself. Bacon finds a striking similarity between the crooked and mean dev ices adopted by people and the zigzag movements of a serpent. To clarify his gratuity more clearly, Bacon quotes Montaigne who said that a man, who tells lies, is horror-struck of his fellow men but is courageous of God who is all perceiving. Bacon concludes his arguments by tell that falsehood is the height of wickedness, and such that it will invite the wrath of God on Doomsday.\r\nRead more: http://www.motarjemonline.com/forum/showthread.php?894-Of-Truth-by-Francis-Bacon-and-A-Short-Analysis&langid=1#ixzz2Io3rEf00 Under Creative greenness License: Attribution Non-Commercial\r\n'