Wissen ist Macht

Woher kommt das Zitat?

Das Zitat "Wissen ist Macht" ist eine verkürzte Übersetzung, deren Kontext im Jahr 1597 bzw. 1620 bei Sir Francis Baconzu suchen ist.

"You err, not knowing the Scriptures nor the power of God"

This canon is the mother of all canons against heresy; the causes of error are two; the ignorance of the will of God, and the ignorance or not sufficient consideration of his power; the will of God is more revealed by the Scriptures, and therefore the precept is, "Search the Scriptures;" the will of God is more revealed by the creatures, and therefore the precept is, "Behold and consider the creatures:" so is the fulness of the power of God to be affirmed, as we make no imputation to his will; so is the goodness of the will of God to be affirmed, as we make no derogation from his power: therefore true religion seated in the mean betwixt superstition, with superstitious heresies on the one side, and atheism with profane heresies on the other; superstition, rejecting the light of the Scriptures, and giving itself over to ungrounded traditions, and writings doubtful and not canonical, or to new revelations, or to untrue interpretations of the Scriptures, themselves do forge and dream many things of the will of God, which are strange and far distant from the true sense of the Scriptures; but atheism and theomachy rebelleth and mutinieth against the power of God, giving no faith to his word which revealeth his will, upon a discredit and unbelief of his power to whom all things are possible. Now, those heresies which spring out of this fountain seem more heinous than the other; for even in civil governments it is held an offence in a higher degree to deny the power and authority of a prince than to touch his honour and fame. Of these heresies which derogate from the power of God, beside plain atheism, there are three degrees, and they all have one and the same mystery; for all antichristianity worketh in a mystery, that is, under the shadow of good, and it is this, to free and deliver the will of God from all imputation and aspersion of evil. The first degree is of those who make and suppose two principles contrary and fighting one against the other, the one of good, the other of evil.

The second degree is of them to whom the majesty of God seems too much wronged, in setting up and erecting against him another adverse and oppose principle, namely, such a principle as should be active and affirmative, that is to say, cause or fountain of any essence or being; therefore rejecting all such presumption, they do nevertheless bring in against God a principal negative and privative, that is a cause of not being and subsisting, for they will have it to be an inbred proper work, and nature of the matter and creature itself, of itself to turn again and resolve into confusion and nothing, not knowing that it is an effect of one and the same omnipotency to make nothing of somewhat as to make somewhat of nothing. The third degree is, of those who abridge and restrain the former opinion only to those human actions which partake of sin, which actions they will have to depend substantively and originally, and without any sequel or subordination of causes upon the will, and make and set down and appoint larger limits of the knowledge of God than of his power, or rather of that part of God's power, (for knowledge itself is a power whereby he knoweth,) than of that by which he moveth and worketh, making him foreknow some things idle, and as a looker on, which he doth not predestinate nor ordain: not unlike to that devise which Epicurus brought into Democritus' opinion, to take away destiny, and make way to fortune, to wit; the start and slip of Attemus, which always of the wiser sort was rejected as a frivolous shift: but whatsoever depends not of God, as author and principle by inferior links and degrees, that must needs be in place of God, and a new principle, and a certain usurping God; wherefore worthily is that opinion refused as an indignity and derogation to the majesty and power of God, and yet it is most truly affirmed, that God is not the author of evil, not because he is not author, but because not as of evil.

III. Knowledge and human power are synonymous, since the ignorance of the cause frustrates the effect; for nature is only subdued by submission, and that which in contemplative philosophy corresponds with the cause in practical science becomes the rule


CXVI. First, then, we must desire men not to suppose that we are ambitious of founding any philosophical sect, like the ancient Greeks, or some moderns, as Telesius, Patricius, and Severinus. For neither is this our intention, nor do we think that peculiar abstract opinions on nature and the principles of things are of much importance to men’s fortunes, since it were easy to revive many ancient theories, and to introduce many new ones; as, for instance, many hypotheses with regard to the heavens can be formed, differing in themselves, and yet sufficiently according with the phenomena.

We bestow not our labor on such theoretical and, at the same time, useless topics. On the contrary, our determination is that of trying, whether we can lay a firmer foundation, and extend to a greater distance the boundaries of human power and dignity. [...]


Although there is a most intimate connection, and almost an identity between the ways of human power and human knowledge , yet, on account of the pernicious and inveterate habit of dwelling upon abstractions, it is by far the safest method to commence and build up the sciences from those foundations which bear a relation to the practical division, and to let them mark out and limit the theoretical. We must consider, therefore, what precepts, or what direction or guide, a person would most desire, in order to generate and superinduce any nature upon a given body: and this not in abstruse, but in the plainest language.

Obwohl zwischen den Wegen menschlicher Macht und menschlichem Wissen eine sehr enge Verbindung und beinahe eine Identität besteht, ist es angesichts der schädlichen und eingefleischten Gewohnheit, sich mit Abstraktionen zu beschäftigen, bei weitem die sicherste Methode, die Wissenschaften auf jenen Grundlagen aufzubauen, die eine Beziehung zur praktischen Abteilung haben, und sie die theoretischen abstecken und begrenzen zu lassen. Wir müssen daher überlegen, welche Vorschriften oder welche Richtung oder Führung eine Person am meisten wünschen würde, um eine Natur zu erzeugen und einem gegebenen Körper zu überlagern: und dies nicht in abstruser, sondern in der einfachsten Sprache.