“ Our reason is no longer imprisoned with the concepts of fantastic eight, nine and ten mobiles and engines. We know that there is only one heaven (...) we have discovered the infinite effect of the infinite cause (...) and we know that we must seek divinity away from us” Giordano Bruno
Numerous magical elements are still observed in this philosopher, the most important of the Renaissance period. There is in the thought of Bruno remarkable influence of Nicholas of Cusa, but also of Plato and the neoplatonics and even of the presocractics. And although he was interested in mnemotechnics and logic, he is primarily a philosopher of nature. It is known that he had read the work of CopernicusDe revolucionisbus orbium coelestium (1543), a work practically unknown to the time. In the opinion of Bruno, Copernicus does not go deep enough to clarify all the consequences of heliocentric theory, since he is left with an insufficient mathematical reading to discover reality. In this sense, it is reasonable to categorize Bruno as a philosopher rather than a scientist, since for him only natural philosophy makes the universe known and while disqualifies those who cling to the authority of Aristotle, mathematical fantasies are not sufficient either. What you need to do is listen to the voice of nature...
Bruno will carry the heliocentrism of Copernicus to its most severe consequences: the whole Aristotelian system was false, so the celestial vault bursts into thousands of fragments... the universe is infinite and in it there are infinite worlds. There is a rupture with the Greek conception in which the perfect is finite and limited. On the other hand, “universe” and “world” cease to be synonymous to include one in the other. It becomes impossible to determine what is the center of the universe, even more difficult is to affirm its circumference. There are no more transparent spheres: the stars roam freely in space and also the celestial regions disappear because all the stars are composed of the same elements.
Bruno's ideas would seem, to the naked eye, scientific in the modern sense, however this is not exactly the case. Indeed, to support the thesis he postulates, he will say that a finite Universe does not correspond to the infinite power of God since it would make no sense for God to limit his own creative power. Beyond that, Bruno also possesses an animist and magical vision of the movement of the world: instead of resorting to Aristotelian (external) engines, he will say that such a movement is spontaneous. The universe is therefore, like a gigantic animal, in the sense that everything is animated.
Then, in an explanation in which platonic and neoplatonic elements are observed, he will say that there is a soul of the world that animates everything and generates movement, this being the cause of everything:
“ No matter how small and small a thing is conceived, it has a loss of spiritual substance, which, if matter is well disposed, leads it to be plant or animal, and forms the members of any cupero that is commonly considered animated. For the spirit is found in all things, and there is no corpuscle, however minimal, that does not contain in itself a portion of it sufficient to encourage it.” From the cause, beginning and one. Giordano Bruno
The universal soul is in everything, everything can be transformed into an animated being and hence everything is in permant transformation. Things can change that way, face. In this thesis Burno would find a foundation for magic since anything can be transformed into anything else or else, in all things there are forces that can be used:
“... this spirit is present in all things, which, if they are not animals, are animated, and if they are not according to the visible act of animality and life, they are nevertheless present by that principle or primordial act of animality and life.” Of cause, principle and one. Giordano Bruno
“ The Universe is therefore one, ifninito, immobile. One is the absolute possibility, one the act, one the form or the soul, one the matter or the body, one the thing, one the being, one the maximum and the optimum; which could not be contained in anything else, therefore it is without end or end; therefore infinite and unlimited, and therefore immobile.” Of the cause, principle and one . Giordano Bruno
Bruno's monism is inspired by Parmenides (see pesocratics). It is not appropriate to speak of two infinities (God and the World) but of one, because in infinity everything coincides. Based on Nicolas de Cusa, he will say that the opposites agree in unity. In this way, there is only one being: the One, from which things are nothing but “modes of being”. Bruno's monism is thus transformed into pantheism.
The attitude of man within this Universe-One is, in Bruno's appreciation, heroic. Because moon luck of “intellectual love” of the One and a persistent desire leads him to an endless quest. In this mystical perspective, the Platonic and Augustinian influence is noted.
