It must be admitted, therefore, that one of the problems which has occupied most philosophers,—nay, which, in a certain sense, may be called the first impulse to all philosophy,—the question whether we can know anything, is entirely passed over by Bacon; and we may well understand why the name and title of philosopher has been withheld from one who looked upon human knowledge as an art, but never inquired into its causes and credentials. This is a point which M. Fischer has not overlooked; but he has not always kept it in view, and in wishing to secure to Bacon his place in the history of philosophy, he has deprived him of that more exalted place which Bacon himself wished to occupy in the history of the world. Among men like Locke, Hume, Kant, and Hegel, Bacon is, and always will be, a stranger. Bacon himself would have drawn a very strong line between their province and his own. He knows where their province lies; and if he sometimes speaks contemptuously of formal philosophy, it is only when formal philosophy has encroached on his own ground, or when it breaks into the enclosure of revealed religion, which he wished to be kept sacred. There, he holds, the human mind should not enter, except in the attitude of the Semnones, with chained hands. Bacon’s philosophy could never supplant the works of Plato and Aristotle, and though his method might prove useful in every branch of knowledge,—even in the most abstruse points of logic and metaphysics,—yet there has never been a Baconian school of philosophy, in the sense in which we speak of the school of Locke or Kant. Bacon was above or below philosophy. Philosophy, in the usual sense of the word, formed but a part of his great scheme of knowledge. It had its place therein, side by side with history, poetry, and religion. After he had surveyed the whole universe of knowledge, he was struck by the small results that had been obtained by so much labor, and he discovered the cause of this failure in the want of a proper method of investigation and combination. The substitution of a new method of invention was the great object of his philosophical activity; and though it has been frequently said that the Baconian method had been known long before Bacon, and had been practiced by his predecessors with much greater success than by himself or his immediate followers, it was his chief merit to have proclaimed it, and to have established its legitimacy against all gainsayers. M. Fischer has some very good remarks on Bacon’s method of induction, particularly on the _instantiæ prærogativæ_ which, as he points out, though they show the weakness of his system, exhibit at the same time the strength of his mind, which rises above all the smaller considerations of systematic consistency, where higher objects are at stake.