Not the First Modern Scientist
Casting Roger Bacon in the role of first scientist claims too much. The view of Roger Bacon as the first scientist, a protomodern thinker imprisoned in the Middle Ages, is a modern projection onto Bacon in order to find precedents for modernity. Our own doubts about the project that we are pleased to call modernity drives our need to find historical causal antecedents to justify where we are now. Roger Bacon was every inch the medieval man, one of the best and the brightest to be sure, but not modern and certainly not the first modern scientist. The author overstates the case for Bacon as the first modern scientist to confirm us in our modern assumptions; in our search to find coherence in the human experience of existence and identify a logical progression of progress. There is no reason to think, apart from our cognitive bias, that the Middle Ages was pointing toward any future period to which we choose to append a convenient label such the ‘Renaissance’, the ‘Enlightenment’ or ‘Modernity’.
Roger Bacon lived at a time, and worked in an environment, where magic, nascent science and theology were inseparable. Science and occultism were one as were natural philosophy and occult philosophy. To claim Bacon as a scientist, based on our modern understanding of the word, is gloss over this muddled and jumbled reality of the medieval period. Bacon’s work in what we might look back upon and recognize as scientific was in the service of advancing the Christian faith and strengthening the Church. Science, as such, was pursued in the service of theology. St Augustine declared that magic was a false deception. The medieval Church of Bacon’s time declared magic to be true but the tool of Satan to be avoided by Christians. Bacon claimed that magic could be harnessed for good in the service of advancing Christianity at a time when Christianity was beset with internal frictions and external threats. For Bacon, and the greatest thinkers of his time, science and magic were still one. For example, Bacon believed that alchemy could be used to produce endless supplies of gold to advantage of Christendom. What this would mean for the value of gold, Bacon did not consider. At least we have not tried to cast him as a modern economist. True, Bacon did a great deal of valuable work in optics and mathematics, but only as one of the brightest intellectuals of his time and place, thirteenth century Europe, not as a protomodern scientist. He was precocious much like Leonardo Da Vinci in his imaginative predictions. He was brilliant, yes, but isolated in his age, not a progenitor of our age. Observational science, experimentation, misunderstandings of natural phenomena, received beliefs in magic and the ‘truth’ of revelation were combined to create what we look back upon as the very curious period of medieval thought. With science and magic mixed-up, the Church’s prohibition on magic also acted to retard the advancement of science. It was difficult to separate science from magic. It would take several more centuries in the West to separate alchemy from chemistry, astrology from astronomy and basically unscramble science and magic, philosophy and theology. After all, Isaac Newton spent most of his time in the search for the bible code, an example of mathematics mixed with mysticism, that would unlock the secrets of the bible and the hidden ‘truths’ of revelation. It was until the early seventeenth century that midwives of modernity came along, Francis Bacon and Rene Descartes.
I am not willing to give up on modernity, but I also do not think that we should project our values and assumptions onto selected people and events of the past to justify modernity in the sweep of history or provide us with a comfortable sense of coherence as to our progress, fitful at times though it is, when there is likely no such logic of progress or coherence of ‘truth’ to be found.