Advancement of Learning

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deeds and works; as it is said, Opera eorum sequuntur eos. The pre-
eminence likewise of this active good is upheld by the affection
which is natural in man towards variety and proceeding, which in the
pleasures of the sense, which is the principal part of passive good,
can have no great latitude. Cogita quamdiu eadem feceris; cibus,
somnus, ludus per hunc circulum curritur; mori velle non tantum
fortis, aut miser, aut prudens, sed etiam fastidiosus potest. But
in enterprises, pursuits, and purposes of life, there is much
variety; whereof men are sensible with pleasure in their inceptions,
progressions, recoils, reintegrations, approaches and attainings to
their ends. So as it was well said, Vita sine proposito languida et
vaga est. Neither hath this active good an identity with the good
of society, though in some cases it hath an incidence into it. For
although it do many times bring forth acts of beneficence, yet it is
with a respect private to a man's own power, glory, amplification,
continuance; as appeareth plainly, when it findeth a contrary
subject. For that gigantine state of mind which possesseth the
troublers of the world, such as was Lucius Sylla and infinite other
in smaller model, who would have all men happy or unhappy as they
were their friends or enemies, and would give form to the world,
according to their own humours (which is the true theomachy),
pretendeth and aspireth to active good, though it recedeth furthest
from good of society, which we have determined to be the greater.
(2) To resume passive good, it receiveth a subdivision of
conservative and effective. For let us take a brief review of that
which we have said: we have spoken first of the good of society,
the intention whereof embraceth the form of human nature, whereof we
are members and portions, and not our own proper and individual
form; we have spoken of active good, and supposed it as a part of
private and particular good. And rightly, for there is impressed
upon all things a triple desire or appetite proceeding from love to
themselves: one of preserving and continuing their form; another of
advancing and perfecting their form; and a third of multiplying and
extending their form upon other things: whereof the multiplying, or
signature of it upon other things, is that which we handled by the
name of active good. So as there remaineth the conserving of it,
and perfecting or raising of it, which latter is the highest degree
of passive good. For to preserve in state is the less, to preserve
with advancement is the greater. So in man,
"Igneus est ollis vigor, et caelestis origo."
His approach or assumption to divine or angelical nature is the
perfection of his form; the error or false imitation of which good
is that which is the tempest of human life; while man, upon the
instinct of an advancement, formal and essential, is carried to seek
an advancement local. For as those which are sick, and find no
remedy, do tumble up and down and change place, as if by a remove
local they could obtain a remove internal, so is it with men in
ambition, when failing of the mean to exalt their nature, they are
in a perpetual estuation to exalt their place. So then passive good
is, as was said, either conservative or perfective.
(3) To resume the good of conservation or comfort, which consisteth
in the fruition of that which is agreeable to our natures; it
seemeth to be most pure and natural of pleasures, but yet the
softest and lowest. And this also receiveth a difference, which
hath neither been well judged of, nor well inquired; for the good of
fruition or contentment is placed either in the sincereness of the
fruition, or in the quickness and vigour of it; the one superinduced
by equality, the other by vicissitude; the one having less mixture
of evil, the other more impression of good. Whether of these is the
greater good is a question controverted; but whether man's nature
may not be capable of both is a question not inquired.
(4) The former question being debated between Socrates and a
sophist, Socrates placing felicity in an equal and constant peace of
mind, and the sophist in much desiring and much enjoying, they fell
from argument to ill words: the sophist saying that Socrates'
felicity was the felicity of a block or stone; and Socrates saying
that the sophist's felicity was the felicity of one that had the
itch, who did nothing but itch and scratch. And both these opinions
do not want their supports. For the opinion of Socrates is much
upheld by the general consent even of the epicures themselves, that
virtue beareth a great part in felicity; and if so, certain it is,
that virtue hath more use in clearing perturbations then in
compassing desires. The sophist's opinion is much favoured by the
assertion we last spake of, that good of advancement is greater than
good of simple preservation; because every obtaining a desire hath a
show of advancement, as motion though in a circle hath a show of
progression. [ Pobierz całość w formacie PDF ]

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