phosis of Baconian philosophy. To the
present day, realistic philosophy has never had a greater genius
than Bacon, its founder; none who has manifested the truly
realistic spirit that feels itself at home in the midst of life,
in so comprehensive, so original and characteristic, so sober, and
yet at the same time so ideal and aspiring a manner; none, again,
in whom the limits of this spirit stand out in such distinct and
natural relief. Bacon's philosophy is the most healthy and quite
inartificial expression of Realism. After the systems of Spinoza
and Leibnitz had moved me for a long time, had filled, and, as it
were, absorbed me, the study of Bacon was to me like a new life,
the fruits of which are gathered in this book."

After a careful perusal of M. Fischer's work, we believe that it will not
only serve in Germany as a useful introduction to the study of Bacon, but
that it will be read with interest and advantage by many persons in
England who are already acquainted with the chief works of the
philosopher. The analysis which he gives of Bacon's philosophy is accurate
and complete; and, without indulging in any lengthy criticisms, he has
thrown much light on several important points. He first discusses the aim
of his philosophy, and characterizes it as Discovery in general, as the
conquest of nature by man (_Regnum hominis, interpretatio naturae_). He
then enters into the means which it supplies for accomplishing this
conquest, and which consist chiefly in experience:--

"The chief object of Bacon's philosophy is the establishment and
extension of the dominion of man. The means of accomplishing this
we may call culture, or the application of physical powers toward
human purposes. But there is no such culture without discovery,
which produces the means of culture; no discovery without science,
which understands the laws of nature; no science without natural
science; no natural science without an interpretation of nature;
and this can only be accomplished according to the measure of our
experience."

M. Fischer then proceeds to discuss what he calls the negative or
destructive part of Bacon's philosophy (_pars destruens_),--that is to say,
the means by which the human mind should be purified and freed from all
preconceived notions before it approaches the interpretation of nature. He
carries us through the long war which Bacon comm