Bacon's New Atlantis presents a picture of human life governed by the new science to be produced by his reformation of the arts and sciences. Unlike his successor Hobbes, who forged a link between modern science and a certain, demonstrable doctrine of political rule, Bacon made no claim to found or present a political science. The reason for this is shown by an analysis of the political teaching of the New Atlantis. Bacon's political teaching is indirect, but it is the core of his comprehensive account of science and man. According to Bacon, the end of science is fully disclosed by political wisdom, and that wisdom shows the perfection of science to reverse the moral superiority of moderation over excess. The full meaning of Bacon's scientific utopia consists in a new stance toward the traditional problems of political philosophy.

I examine Heidegger's postmodern interpretation of technology, with an eye to exposing its weaknesses. I do this by showing that his view entails an understanding of the tradition of political philosophy that cannot do justice to that tradition's own understanding of the character of technology. I consider first Plato and Aristotle and then Hobbes and Locke in order to suggest that Heidegger's view that modern politics are stamped by technological metaphysics can be challenged on two related grounds: (1) it assumes incorrectly that the tradition is dominated by dogmatic metaphysics; (2) it prevents us from seeing how some in the tradition both understood and doubted the possibility of a technological stamp. I then suggest an alternative view of technology that might account better for the character of technology and political life.

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