Giordano Bruno was an important Italian philosopher. Based on the work of the Polish astronomer Nicolas Copernicus (1473-1543) and Nicolas of Kues (1401-1464), Bruno developed the theory of heliocentrism and shows, philosophically, the relevance of an infinite universe, which has no center, populated by countless suns and worlds identical to ours. Bruno is most known for his theory of the plurality of worlds. Strictly speaking Bruno was neither an astronomer nor a mathematician, but rather a philosopher and poet whose work had an impact on both sciences.
Born Filippo Bruno in 1548 in Nola (in Campania, then part of the Kingdom of Naples), he was the son of a solider, Giovanni Bruno and his wife Fraulissa Savolino. After studies in Naples and tutoring at the Augustinian monastery there, at the age of 17 Bruno entered the Dominican Order of the monastery of San Domenico Maggiore in Naples (where the infamous Italian philosopher and theologian Thomas Aquinas (1225-1274) had taught). There Bruno was primarily instructed on Aristotelian philosophy and changed his first name to that of his metaphysics tutor Giordano Crispo, and became an ordained priest by the age of twenty-four. Bruno was a controversial figure of the Italian Renaissance. Burned at the stake for heresy and pantheism in 1600. Bruno’s views on infinite worlds, his mnemonic techniques, and his approach to mathematics all make him an important figure. Bruno was very outspoken and led a challenging life filled with travels. Bruno had as many supporters as he had enemies. Wherever Bruno went, his passionate opinions found opposition. Bruno’s impressive memory and memory techniques became widely recognized. So much so that Pope Pius V invited him to give a demonstration. It was also at this time that Bruno developed his penchant for free-thinking and was caught participating against religious doctrine by owning a banned Erasmus (1469-1536) book. This led Bruno to have to flee Naples in 1576. Bruno traveled for a time in Italy where he was still able to publish his lost work entitled On The Signs of the Times (1577). By 1579 Bruno had made his way to Geneva, a protestant city, but was soon arrested due to a publication in which he was critical of a university professor. For the next seven years he lived in France lecturing on various subjects and attracting the support of powerful patrons. While still in France Bruno published his book De Umbris Idearum (“The Shadows of Ideas”, 1582), and dedicated it to the French King, Henry III. The King took an interest in Bruno, and specifically in his lectures on the art of memory. Bruno benefitted much from his newfound French patronage and continued to publish: Ars Memoriae (The Art of Memory, 1582), and Cantus Circaeus (Circe’s Song, 1582). Both books addressed his discussions on mnemonic models. During this time Bruno also wrote Il Candelario (“The Torchbearer”, 1582), an outrageous dramatic comedy centering on the male midlife crisis and incorporating avant-garde mannerisms employing proto-Brechtian devices, vulgar language and jokes. From 1583 to 1585 Bruno lived in London at the house of the French ambassador Michel de Castelnau (1517-1592). Bruno met members of the Hermetic circle and established a relationship with the English poet Philip Sidney (1554-1586) and dedicated two of his books to him. Bruno then travelled to Oxford to lecture, though, he never was granted a teaching post. This is because Bruno’s views, particularly on Copernicus, were considered highly controversial. In 1584 Bruno published La Cena de le Ceneri (The Ash Wednesday Supper), in which he defended Copernicus’ heliocentric theory. Bruno was a follower and supporter of Copernicus’ theories believing that the Earth did in fact revolve around the sun and that the daily rotation of the heavens was a result of the Earth’s own rotation around its axis. In 1584 Bruno published De l’Infinito, Universo e Mondi (On the Infinite Universe and Worlds). Here Bruno boldly argued that the universe is not only infinite but also contains an infinite number of worlds inhabited by intelligent beings. This was the first representation of the modern concept of an infinite universe. Bruno also alleged that the universe reflected God in his infinite nature. For Bruno God is an immanent being, existing everywhere and not as a singular remote heavenly deity. Bruno believed the universe is homogenous and, therefore, as on earth, the stars also contained the four elements (water, air, earth and fire). Because of this, the same physical laws would, and should, apply. In Bruno’s cosmology, space and time are infinite, and the universe is isotropic with planetary systems evenly distributed throughout. Furthermore, ahead of its time, Bruno believed that matter is intelligent and made up of discrete atoms. Bruno felt that every part of the universe, mineral, plant and animal, had a soul and that all souls are akin. In a sense, therefore, Bruno can be considered a pantheist. Leaving England in October 1585, Bruno returned to Paris, where the political climate was tense for him. Due to his writings against Aristotelian natural science, and, in particular, a publication against the mathematician Fabrizio Mordente (1532-1608), Bruno was becoming controversial and unaccepted wherever he went in Europe. Bruno persevered, however, and completed many works in Latin between 1589 and 1590: De Magia (“On Magic”),Theses De Magia (“Theses On Magic”) and De Vinculis In Genere (“A General Account of Bonding”). In 1591 Bruno returned to Italy and eventually became a tutor to Giovanni Mocenigo (1409-1485). Sadly, this tutorship became tragic and traumatic for Bruno as his apprentice denounced him and his teachings to the Venetian Inquisition. Bruno was imprisoned in Rome in 1592. The many charges against Bruno were based on his writings as well as on witness testimonies. Some of these charges included blasphemy, immoral conduct, engaging with magic, and the heresy found in the doctrines of his philosophy and cosmology. Bruno was of course rather controversial as he held many opinions contrary to the Catholic faith. Bruno was asked to recant his philosophy, which he did partially, so it seems he could retain the basis, and perhaps integrity, of his philosophy. Unfortunately, this was not enough for the Pope, who recommended that he be put to death. Bruno’s unitary concept of nature would find admiration by important philosophers and scholars, including Benedict de Spinoza (1632-1677), Friedrich Heinrich Jacobi (1743-1819) and George Wilhelm Friedrich Hegel (1770-1831). While Bruno’s overall contribution to the birth of modern science is still open for debate, many accept Bruno more as a philosopher than a scientist. The American professor of biochemist Issac Asimov (1920-1992) disregarded Bruno as a “philosopher and poet” rather than a scientist. Historian Frances Yates (1899-1981) defend Bruno’s ideas on an infinite universe without geocentric structure as a critical shift between old and new modes of thought. Bruno’s concept of multiple worlds is also viewed by some as a precursor to Sir Isaac Newton’s theory of place and absolute space and to some of quantum mechanics. Accused of heresy Giordano Bruno was condemned to be burnt alive after an eight-year trial in 1600 at the age of 51. In 1889 a statue of him was created on the place of his execution close to the Palace of the Chancellery, which ironically houses the Vatican’s administrative offices.
0 Comments
Leave a Reply. |
BlogA collection of collective writings and musings. Archives
December 2024
|