Giordano Bruno - SpeedyLook encyclopedia

Life

Dominican trajectory (1548 - 1575)

Filippo Bruno is born in January 1548 in Nola, village close to Naples, a family which has only modest incomes and it is the school nearest which gives him an instruction. Impregnated Humanism, classic authors, of study of the language and Grammar Latin E, it will remain however marked by the pedantry which accompanies teaching, and rejects it. It leaves to join the public university, in Naples, where it will discover the Mnémotechnique, the art of the Mémoire, which will quickly constitute one of its disciplines of excellence. It takes also private lessons, which put it in the middle of the philosophical debates between Platonic and aristotelicians.

Its culture, then primarily humanistic, will grow rich by a theological contribution determining. Indeed, it enters on June 15th 1565 in the Preaching friars of San Domenico Maggiore, prestigious convent Dominicain, on the one hand for the quality of the titles which it allots, uncontested and famous titles in all Italy, on the other hand because it is an invaluable refuge in these times of Disette and of epidemic. It meets there Giordano Crispo, Master in Métaphysique, to which it pays homage by adopting his first name. It is then a Dominicain model, alive according to the currency verba and exempla (by the verb and the example) and ordered priest in 1573.

Rupture

It becomes reader in theology in July 1575. If it seems to continue its career of Dominican model (it supports a thesis on the thought of Thomas d' Aquin and Pierre Lombard), Bruno dissimulates in fact a rebellion against the theological yoke. With the passing of years, it knew to forge an eclectic and not very orthodoxe culture, unceasingly supplied with a voracious appetite of reading and exceptional capacities of memorizing. He is particularly follower of works of Érasme, humanistic catholic which uses of a certain freedom compared to the ecclesiastical authorities. Worse, it has the taste of the Hermétisme, the Magie. Finally grows a premonitory passion for the Cosmologie detached from the theological approach.

The rupture which brooded ends up being consumed. As of its first year of noviciate, it had removed holy images of its room, in particular those representing Marie, attracting itself the charge of Profanation worship of Marie. With the passing of years, the clashes become harder, particularly about the Trinité, Dogme which it pushes back. Finally, in February 1576, it must give up the Froc Dominicain and flee, an instruction having been opened in its opposition which must declare it heretic.

The wandering (1576 - 1592)

Initially, Bruno hopes to remain in Italy. He survives, of 1576 with 1578, by lessons of grammar or Astronomie, but its condition of Apostat leads it to frequently change city or of area: Genoa, Noli, Soaps, Turin, Venice, Padoue, Brescia, Naples shelters successively its doubts and its research. During these two years, it will be able to publish one work, which one knows only the title: Of the signs of times .

Exhausted by its condition, it ends up being exiled, with Chambéry first of all, then in the Geneva Calvin ist then. But its integration in the evangelic community will last only a time: an argument with the hierarchy (it disputes the competence of one of its members) is worth to him arrest and Excommunication, the August 6th 1578.

It sets out again and joined Lyon then, then Toulouse, prone to dogmatism most just Catholique. However, he manages to teach two years during, alternating physics and the Mathématique S, and to publish a work on mnemotechnics: Clavis Magna . Interested by the work and impressed by the colossal memory of Bruno, Henri III the fact of coming to the court and becomes its guard, offering to him, until in 1583, five years of peace and safety.

It appears among the appointed philosophers of the court, teaches with the College of the royal readers (the Collège de France) and develops his thought. Its speech swells, and vis-a-vis the religious tensions, adopts a tolerant position. In 1582, its talent of writer, ironic and lyric, alive, coloured, is confirmed in Candelaio ( the Candlestick ), satirical comedy over its time.

In April 1583, Bruno goes in England, with London then with Oxford, where it receives a hostile reception. Preceded by a brilliant but sulfurous reputation, its ideas abuse the church Anglican; it essuie many criticisms. Sure of him and his ideas, full with contempt for the ideas of his contradictors, Bruno devotes two years to be retorted; he then seems a philosopher, theologist and innovative but impertinent scientist. In 1584 appear:

Cena of Ceneri ( the banquet of ashes )
Of caused, principio, and Uno ( the cause, the principle and one )
Of the infinito universo and Mondi ( Of infinite, universe and the worlds )

In these works it exposes its daring and revolutionary cosmographic vision. It there supports the theses copernicians of the world, and is beyond still imagining a populated universe of an infinity of worlds.

In 1585, three new works look further into and continue its audacities:

Spaccio of Bestia Trionfante ( the expulsion of the triumphing animal ) attacks the attitudes calvinists and catholics.
Caballed LED cavallo Pegaseo ( the cabal of the horse PEGASE ), satirical opuscule, demolishes the worthy reference aristotelician systematically.
Of gl' heroici furori ( heroic furies ) eliminates the idea from a centered world, presents a universe where God does not take place any more.

But the religious positions harden: Henri III cannot be allowed any more to defend a revolutionist of the knowledge. Moreover, one argument with Mordente, Géomètre associated to the members of a league, who shows it to allot the paternity of the differential Compas, obliges it to exile in Germany in June 1586; the university of Marbourg then that of Wittenberg accommodate it. Here it is thus integrated into the community Lutheran, but into the autumn 1588, Giordano Bruno learns his Excommunication from the church Lutheran, after clashes with its new hierarchy.

It thus takes again the road, always in Germany; its works testify then to its will to organize its thought:

Of innumerabilibus, immenso, and infigurabili re-examines its cosmography.
In Of monade number and appeared , Bruno carries out a reflection on the relationship between numbers and the geometrical figures.
Of triplici minimo and will mensura , reflections on the infinitely small (precursory of the studies on the atom).
Of imaginum, signorum and idearum compositione ( Of the composition of the images, the signs and the ideas ), introduced an extraordinary Mnemotechnical system .

The lawsuit (1592 - 1600)

At the conclusion of a last expulsion, Bruno accepts in August 1591 the invitation with Venice of the patrician Giovanni Mocenigo. The two men do not get along: Bruno returns probably moved by the desire for being named with the pulpit of mathematics of the university of Padoue, but Mocenigo awaits from Bruno that he teaches mnemotechnics and art to invent to him. The patrician considers quickly that it does not have any for his money, whereas Bruno considers that its presence is already an honor for its host. Disappointed, Bruno wants to set out again and ruffled Mocenigo, which starts by retaining it captive then, not managing to subject it, ends up denouncing it with the Venetian enquiry, the May 23rd 1592.

Progressively from the lawsuit, which will last eight years, the bill of indictment will evolve/move:

The first bill of indictment concentrates on its theological positions heretics: its antidogmatic thought, the rejection of the Transsubstantiation that the Concile of Thirty has just confirmed, and of the trinity, its blasphemy against Christ, her negation of the virginity of Marie. But its philosophical and scientific activities are already raised: its practice of the divinatory art, its belief in the Métempsycose, its cosmological vision . With the length of the lawsuit, the bill of indictment will not cease growing.

Bleached by the Venetian courts, Bruno is almost released. But the Roman Curie seems to want to make him pay its Apostasie. On personal intervention of the pope near the doge, a completely exceptional procedure, Rome obtains the Extradition and Bruno finds itself in the frightening jails vaticanes of the Holy Office.

In 1593, ten new counts of indictment are added. Bruno undergoes seven years of lawsuit, punctuated by a score of interrogations carried out by the cardinal Robert Bellarmin, which will inform also the lawsuit of the system of Copernic in 1616.

Under torture, it sometimes happens to him to concede a gesture of retractation, but is always begun again: “ I do not move back in front of the demise and my heart will not be submitted to no mortal. ” the Pope Clement VIII sum last once Bruno to subject itself, but Bruno answers: “ I do not fear anything and I do not retract anything, there is nothing to retract and I do not know what I would have to retract. ”

The January 20th 1600, Clément VIII orders with the court Inquisition to pronounce its judgment.

With the reading of his judgment to roughing-hew, Bruno comments: “ You undoubtedly test more fear to deliver this sentence than me to accept it. ” the February 17th 1600, it is put naked but with a bit preventing it from speaking on the Campo Dei Fiori and torture victim on roughing-hew it.

Doctrines

Cosmology

in progress…

Philosophy

In progress…

Heritage

Influences

The work of Bruno is of a rare complexity. One could as add as it is shown sometimes paradoxical: often extraordinarily pioneer (in astronomy, physics or philosophy), Bruno is also interested in occult (let us not forget work of astrology of Kepler and Newton). In the same way, its life abounds with combat and adventures. All that is an ideal compost for imagination, the inspiration but also recovery.

Philosophy

As a Bruno, Leibniz admires the visionary, raising his theories on the universe and the infinite one, but it reproaches him its work on the art of the memory and the magic lullienne.
Diderot the registered voter in the Encyclopedia like a progressist vis-a-vis the despots.
One finds the thought of Bruno in the work of Goethe, including in Faust. But the poet, it also, reproach him his passion for mystical mathematics.
In the Leçons on the History of Philosophy , Hegel devotes a long analysis to him, which will make of him a precursor of the Matérialisme.

Art and literature

The list of the works devoted to Bruno is immense:

Of the novels (in particular the burnt Man of Serge Filippini, which explains its life around the assumption of sound Homosexualité)
Of the films (in particular Giordano Bruno , of Giulano Montaldo, with Gian Maria Volonte, Charlotte Rampling, Hans-Christian Blech and Mathieu Carrière).
Bertolt Brecht evokes it in its part the life of Galileo .
Of many theatrical and musical spectacles contemporary is inspired by its work.
the general work (i.e. neither monk nor policy) having had strongest pulling in France, the Tour de France by two children , was signed pseudonym of G. Bruno, in homage to Giordano Bruno.
Work with the black of Marguerite Yourcenar evokes a character having similar frames of mind, and a similar end too.

Policy and Religion

It is at the 18th century that Bruno becomes a Athée and a free thinker. One makes of him a heir to the ancient materialism, a precursor of Spinoza.
Contrary, it also passes for some German theologists, irony of the history, for a martyr of the reform Lutheran.
At the end of the 19th reaction Italian positivist against the Church and monarchy identifies it with a radical freemason. Italy east then in full reappropriation of its national symbols, which makes it possible to found the Italian one and indivisible nation around the Risorgimento .
In France, the Tour de France by two children is published in 1877 under the pseudonym of G. Bruno. Large best-seller of the public school, this red little book of the Republic is a school handbook. With this work, G. Bruno is propelled at the origin of the modern thought, and is indicated founder of a strictly rationalist philosophy, heralding Descartes or Kant, equality and secularity, and French revolution.
an international committee was created which wants to rehabilitate its memory. The seat of this committee corresponds, in Rome, with that of a discussed line sect extreme: the New Acropolis.

All these interpretations prevent us today from seizing the original engagement of Bruno. It will be noticed besides that the common point, immediate, between all these recoveries is the rejection of the Catholic church. The Clergy of this one, in return, does not spare its memory: one of will take for proof special subcommittee “for study of controversy ptoléméo-copernicienne with 16th and 17th centuries, in which the case Galileo fits”, which ends up reconsidering the judgment of Galileo, but reaffirms his judgment of G. Bruno: “ the judgment for heresy of Bruno independently of the judgment which one wants to carry on the capital punishment which was imposed to him, is presented in the form of fully justified the Copernic ism of Bruno does not lend any interest to the scientific reasons ”.

Works

Of umbris idearum (Paris, 1582);
Cantus Circaeus (1582);
Of compendiosa structured (1582);
Candelaio (1582);
Ars reminiscendi (1583);
Explicatio triginta sigillorum (1583);
Sigillus sigillorum (1583);
Cena of Ceneri ( the Banquet of Ashes ) (1584);
Of caused, principio, and Uno (1584);
Of the infinito universo and Mondi (1584);
Spaccio of Bestia Trionfante ( the expulsion of the triumphing animal ) (London, 1584), allegory where it fights the superstition;
Caballed LED cavallo Pegaseo- Asino Cillenico (1585);
Of gl' heroici furori (1585);
Figuratio Aristotelici Physici auditus (1585);
Dialogi duet of Fabricii Mordentis Salernitani (1586);
Idiota triumphans (1586);
Of somni interpretatione (1586);
Animadversiones circa lampadem lullianam (1586);
Phosphoresced triginta statuarum (1586);
Centum and viginti articuli of will natura and mundo adversus peripateticos (1586);
Delampade combinatoria Lulliana (1587);
Of progressu and lampade venatoria logicorum (1587);
Oratio valedictoria (1588);
Camoeracensis Acrotismus (1588);
Of specierum scrutinio (1588);
Articuli centum and sexaginta adversus huius tempestatismathematicos atque Philosophos (1588);
Oratio consolatoria (1589);
Of vinculis in generates (1591);
Of triplici minimo and will mensura (1591);
Of monade number and appeared (Frankfurt, 1591);
Of innumerabilibus, immenso, and infigurabili (1591);
Of imaginum, signorum and idearum compositione (1591);
Summa terminorum metaphisicorum (1595);
Artificium perorandi (1612);
Its works were collected by Adolf Wagner, Leipzig, 1829 - 1830, 2 volumes in-8, and by August Friedrich Gfrörer, Stuttgart, 1834 - 1836.

Giordano Bruno, " The Infinite one, universe and mondes" , translated from Italian, presented and annotated by Bertrand Levergeois, 1987, republication 1992 and 2000. Giordano Bruno, " The Expulsion of the animal triomphante" , translated from Italian, presented and annotated by Bertrand Levergeois, 1992, republication 2000. Giordano Bruno, " The Cabal of the Pégase" horse; , translated from Italian, presented and annotated by Bertrand Levergeois, 1992, republication 2000.

The complete Works of Giordano Bruno , in the course of edition and of translation in Paris, with the Beautiful Letters (bilingual edition):

Vol. 1, the candlestick ; introd. philological of Giovanni Aquilecchia; text published by Giovanni Aquilecchia; préf. and notes of Giorgio Barberi Squarotti; translation by Yves Harrowing. Paris: beautiful letters, 1993 ED. Corigée review and, 2003. ISBN 2-251-34443-8. Vol. 2, the supper of ashes ; text established by Giovanni Aquilecchia; notes of Giovanni Aquilecchia; preface of Adi Ophir; translation by Harrowing Yves. Paris: beautiful letters, 1994. ED. Corigée review and, 2003. ISBN 2-251-34445-4.

Vol. 3, Of the cause, the principle and ; text established by Giovanni Aquilecchia; introduction by Michele Ciliberto; transl. By Harrowing Luc. Paris: beautiful letters, 1996. ISBN 2-251-33447-5.

Vol. 4, Of infinite, the universe and the worlds ; text established by Giovanni Aquilecchia; notes of Jean Seidengart; introd. of Miguel Ángel Granada; transl. of Jean-Pierre Cavaillé. Paris: beautiful letters, 1995. ISBN 2-251-34446-2.

Vol. 5, Expulsion of the triumphing animal ; text established by Giovanni Aquilecchia; notes of Maria Pia Ellero; introd. of Nuccio Processes; translation of Jean Balsamo. Paris: beautiful Letters, 1999. ISBN 2-251-34448-3.

Vol. 6, Cabal of the horse pégaséen ; text established by Giovanni Aquilecchia; preface and notes by Nicola Badaloni; translation of Tristan Dagron. Paris: beautiful Letters, 1994. ISBN 2-251-34444-6.

Vol. 7, Of the heroic furies ; introduction and notes of Miguel Angel Granada; translation of Paul-Henri Michel re-examined by Harrowing Yves. Paris: beautiful Letters, 1999. ISBN 2-251-34451-9.

Vol. 8, the lawsuit ; text and transl. by Alain Philippe Segonds. Paris: beautiful Letters, 2000. ISBN 2-251-34452-7.

Vol. 9, Per una bibliografia di Giordano Bruno, 1800-1999 , by Maria Cristina Figorilli; text re-examined by Alain-Philippe Segonds. Paris, Beautiful Letters, 2003. (Complete Works of Giordano Bruno; 9). ISBN 2-251-34470-5.

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