Late Vatican position
The Vatican has published few official statements about Bruno's trial and execution. In 1942, Cardinal Giovanni Mercati, who discovered a number of lost documents relating to Bruno's trial, stated that the Church was perfectly justified in condemning him. On the 400th anniversary of Bruno's death, in 2000, Cardinal Angelo Sodano declared Bruno's death to be a "sad episode" but, despite his regret, he defended Bruno's prosecutors, maintaining that the Inquisitors "had the desire to serve freedom and promote the common good and did everything possible to save his life".[63] In the same year, Pope John Paul II made a general apology for "the use of violence that some have committed in the service of truth".[64]
A martyr of science
Some authors have characterised Bruno as a "martyr of science", suggesting parallels with the Galileo affair which began around 1610.[65] "It should not be supposed," writes A. M. Paterson of Bruno and his "heliocentric solar system", that he "reached his conclusions via some mystical revelation....His work is an essential part of the scientific and philosophical developments that he initiated."[66] Paterson echoes Hegel in writing that Bruno "ushers in a modern theory of knowledge that understands all natural things in the universe to be known by the human mind through the mind's dialectical structure".[67]
Ingegno writes that Bruno embraced the philosophy of Lucretius, "aimed at liberating man from the fear of death and the gods."[68] Characters in Bruno's Cause, Principle and Unity desire "to improve speculative science and knowledge of natural things," and to achieve a philosophy "which brings about the perfection of the human intellect most easily and eminently, and most closely corresponds to the truth of nature."[69]
Other scholars oppose such views, and claim Bruno's martyrdom to science to be exaggerated, or outright false. For Yates, while "nineteenth century liberals" were thrown "into ecstasies" over Bruno's Copernicanism, "Bruno pushes Copernicus' scientific work back into a prescientific stage, back into Hermeticism, interpreting the Copernican diagram as a hieroglyph of divine mysteries."[70]
According to historian Mordechai Feingold, "Both admirers and critics of Giordano Bruno basically agree that he was pompous and arrogant, highly valuing his opinions and showing little patience with anyone who even mildly disagreed with him." Discussing Bruno's experience of rejection when he visited Oxford University, Feingold suggests that "it might have been Bruno's manner, his language and his self-assertiveness, rather than his ideas" that caused offence.[71]
Theological heresy
In his Lectures on the History of Philosophy Hegel writes that Bruno's life represented "a bold rejection of all Catholic beliefs resting on mere authority."[72]
Alfonso Ingegno states that Bruno's philosophy "challenges the developments of the Reformation, calls into question the truth-value of the whole of Christianity, and claims that Christ perpetrated a deceit on mankind... Bruno suggests that we can now recognise the universal law which controls the perpetual becoming of all things in an infinite universe."[73] A. M. Paterson says that, while we no longer have a copy of the official papal condemnation of Bruno, his heresies included "the doctrine of the infinite universe and the innumerable worlds" and his beliefs "on the movement of the earth".[74]
Michael White notes that the Inquisition may have pursued Bruno early in his life on the basis of his opposition to Aristotle, interest in Arianism, reading of Erasmus, and possession of banned texts.[75] White considers that Bruno's later heresy was "multifaceted" and may have rested on his conception of infinite worlds. "This was perhaps the most dangerous notion of all... If other worlds existed with intelligent beings living there, did they too have their visitations? The idea was quite unthinkable."[75]
Frances Yates rejects what she describes as the "legend that Bruno was prosecuted as a philosophical thinker, was burned for his daring views on innumerable worlds or on the movement of the earth." Yates however writes that "the Church was... perfectly within its rights if it included philosophical points in its condemnation of Bruno's heresies" because "the philosophical points were quite inseparable from the heresies."[76]
According to the Stanford Encyclopedia of Philosophy, "in 1600 there was no official Catholic position on the Copernican system, and it was certainly not a heresy. When [...] Bruno [...] was burned at the stake as a heretic, it had nothing to do with his writings in support of Copernican cosmology."[77]
The website of the Vatican Apostolic Archive, discussing a summary of legal proceedings against Bruno in Rome, states:
"In the same rooms where Giordano Bruno was questioned, for the same important reasons of the relationship between science and faith, at the dawning of the new astronomy and at the decline of Aristotle's philosophy, sixteen years later, Cardinal Bellarmino, who then contested Bruno's heretical theses, summoned Galileo Galilei, who also faced a famous inquisitorial trial, which, luckily for him, ended with a simple abjuration."[78]
Artistic depictions
Following the 1870 Capture of Rome by the newly created Kingdom of Italy and the end of the Church's temporal power over the city, the erection of a monument to Bruno on the site of his execution became feasible. The monument was sharply opposed by the clerical party, but was finally erected by the Rome Municipality and inaugurated in 1889.[79]
A statue of a stretched human figure standing on its head, designed by Alexander Polzin and depicting Bruno's death at the stake, was placed in Potsdamer Platz station in Berlin on 2 March 2008.[80][81]
Retrospective iconography of Bruno shows him with a Dominican cowl but not tonsured. Edward Gosselin has suggested that it is likely Bruno kept his tonsure at least until 1579, and it is possible that he wore it again thereafter.[82]
An idealised animated version of Bruno appears in the first episode of the 2014 television series Cosmos: A Spacetime Odyssey. In this depiction, Bruno is shown with a more modern look, without tonsure and wearing clerical robes and without his hood. Cosmos presents Bruno as an impoverished philosopher who was ultimately executed due to his refusal to recant his belief in other worlds, a portrayal that was criticised by some as simplistic or historically inaccurate.[83][84][85] Corey S. Powell, of Discover magazine, says of Bruno, "A major reason he moved around so much is that he was argumentative, sarcastic, and drawn to controversy...He was a brilliant, complicated, difficult man.[83]
The 2016 song "Roman Sky" by hard rock band Avenged Sevenfold focuses on the death of Bruno.[86]
Also the song "Anima Mundi" by Massimiliano Larocca and the album Numen Lumen by neofolk group Hautville, which tracks Bruno's lyrics, were dedicated to the philosopher.
References in poetry
Algernon Charles Swinburne wrote a poem honouring Giordano Bruno in 1889, when the statue of Bruno was constructed in Rome.[87]
Czeslaw Milosz evokes the story and image of Giordano Bruno in his poem "Campo Dei Fiori" (Warsaw 1943).[88] Randall Jarell's poem "The Emancipators" addresses Bruno, along with Galileo and Newton, as an originator of the modern scientific-industrial world.[citation needed]
Heather McHugh depicted Bruno as the principal of a story told (at dinner, by an "underestimated" travel guide) to a group of contemporary American poets in Rome. The poem (originally published in McHugh's collection of poems Hinge & Sign, nominee for the National Book Award, and subsequently reprinted widely) channels the very question of ars poetica, or meta-meaning itself, through the embedded narrative of the suppression of Bruno's words, silenced towards the end of his life both literally and literarily.[89]
Louis L’amour wrote To Giordano Bruno, a poem published in Smoke From This Altar, 1990.
Appearances in fiction
Bruno and his theory of "the coincidence of contraries" (coincidentia oppositorum) play an important role in James Joyce's novel Finnegans Wake. Joyce wrote in a letter to his patroness, Harriet Shaw Weaver, "His philosophy is a kind of dualism – every power in nature must evolve an opposite in order to realise itself and opposition brings reunion".[90] Amongst his numerous allusions to Bruno in his novel, including his trial and torture, Joyce plays upon Bruno's notion of coincidentia oppositorum through applying his name to word puns such as "Browne and Nolan" (the name of Dublin printers) and '"brownesberrow in nolandsland".[91]
Giordano Bruno features as the hero in a series of historical crime novels by S.J. Parris (a pseudonym of Stephanie Merritt). In order these are Heresy, Prophecy, Sacrilege, Treachery, Conspiracy and Execution.[92]
The Last Confession by Morris West (posthumously published) is a fictional autobiography of Bruno, ostensibly written shortly before his execution.[93]
In 1973 the biographical drama Giordano Bruno was released, an Italian/French movie directed by Giuliano Montaldo, starring Gian Maria Volonté as Bruno.[94]
Giordano Bruno Foundation
Main article: Giordano Bruno Foundation
The Giordano Bruno Foundation (German: Giordano-Bruno-Stiftung) is a non-profit foundation based in Germany that pursues the "Support of Evolutionary Humanism". It was founded by entrepreneur Herbert Steffen in 2004. The Giordano Bruno Foundation is critical of religious fundamentalism and nationalism[95]
Giordano Bruno Memorial Award
The SETI League makes an annual award honouring the memory of Giordano Bruno to a deserving person or persons who have made a significant contribution to the practice of SETI (the search for extraterrestrial intelligence). The award was proposed by sociologist Donald Tarter in 1995 on the 395th anniversary of Bruno's death. The trophy presented is called a Bruno.[96]
Astronomical objects named after Bruno
The 22 km impact crater Giordano Bruno on the far side of the Moon is named in his honour, as are the main belt Asteroids 5148 Giordano and 13223 Cenaceneri; the latter is named after his philosophical dialogue La Cena de le Ceneri ("The Ash Wednesday Supper") (see above).
Other remembrances
Radio broadcasting station 2GB in Sydney, Australia is named for Bruno. The two letters "GB" in the call sign were chosen to honour Bruno, who was much admired by Theosophists who were the original holders of the station's licence.
Hans Werner Henze set his large scale cantata for orchestra, choir and four soloists, Novae de infinito laudes to Italian texts by Bruno, recorded in 1972 at the Salzburg Festival reissued on CD Orfeo C609 031B.[97]
Works
• De umbris idearum (The Shadows of Ideas, Paris, 1582)
• Cantus Circaeus (The Incantation of Circe, 1582)[98]
• De compendiosa architectura et complento artis Lulli (A Compendium of Architecture and Lulli's Art, 1582)[99]
• Candelaio (The Torchbearer or The Candle Bearer, 1582; play)
• Ars reminiscendi (The Art of Memory, 1583)
• Explicatio triginta sigillorum (Explanation of Thirty Seals, 1583)[100]
• Sigillus sigillorum (The Seal of Seals, 1583)[101]
• La Cena de le Ceneri (The Ash Wednesday Supper, 1584)
• De la causa, principio, et uno (Concerning Cause, Principle, and Unity, 1584)
• De l'infinito universo et mondi (On the Infinite Universe and Worlds, 1584)
• Spaccio de la Bestia Trionfante (The Expulsion of the Triumphant Beast, London, 1584)
• Cabala del cavallo Pegaseo (Cabal of the Horse Pegasus, 1585)
• De gli heroici furori (The Heroic Frenzies, 1585)[102]
• Figuratio Aristotelici Physici auditus (Figures From Aristotle's Physics, 1585)
• Dialogi duo de Fabricii Mordentis Salernitani (Two Dialogues of Fabricii Mordentis Salernitani, 1586)
• Idiota triumphans (The Triumphant Idiot, 1586)
• De somni interpretatione (Dream Interpretation, 1586)[103]
• Animadversiones circa lampadem lullianam (Amendments regarding Lull's Lantern, 1586)[103]
• Lampas triginta statuarum (The Lantern of Thirty Statues, 1586)[104]
• Centum et viginti articuli de natura et mundo adversus peripateticos (One Hundred and Twenty Articles on Nature and the World Against the Peripatetics, 1586)[105]
• De Lampade combinatoria Lulliana (The Lamp of Combinations according to Lull, 1587)[106]
• De progressu et lampade venatoria logicorum (Progress and the Hunter's Lamp of Logical Methods, 1587)[107]
• Oratio valedictoria (Valedictory Oration, 1588)[108]
• Camoeracensis Acrotismus (The Pleasure of Dispute, 1588)[109]
• De specierum scrutinio (1588)[110][failed verification]
• Articuli centum et sexaginta adversus huius tempestatis mathematicos atque Philosophos (One Hundred and Sixty Theses Against Mathematicians and Philosophers, 1588)[111]
• Oratio consolatoria (Consolation Oration, 1589)[111]
• De vinculis in genere (Of Bonds in General, 1591)[110]
• De triplici minimo et mensura (On the Threefold Minimum and Measure, 1591)[14]
• De monade numero et figura (On the Monad, Number, and Figure, Frankfurt, 1591)[112]
• De innumerabilibus, immenso, et infigurabili (Of Innumerable Things, Vastness and the Unrepresentable, 1591)
• De imaginum, signorum et idearum compositione (On the Composition of Images, Signs and Ideas, 1591)
• Summa terminorum metaphysicorum (Handbook of Metaphysical Terms, 1595)[113][114]
• Artificium perorandi (The Art of Communicating, 1612)
Collections
• Jordani Bruni Nolani opera latine conscripta (Giordano Bruno the Nolan's Works Written in Latin), Dritter Band (1962) / curantibus F. Tocco et H. Vitelli
See also
• Fermi paradox
• List of Roman Catholic scientist-clerics
Notes
1. Leo Catana (2005). The Concept of Contraction in Giordano Bruno's Philosophy. Ashgate Pub. ISBN 978-0754652618. When Bruno states in De la causa that matter provides the extension of particulars, he follows Averroes.
2. Bouvet, Molière; avec une notice sur le théâtre au XVIIe siècle, une biographie chronologique de Molière, une étude générale de son oeuvre, une analyse méthodique du "Malade", des notes, des questions par Alphonse (1973). Le malade imaginaire; L'amour médecin. Paris: Bordas. p. 23. ISBN 978-2-04-006776-2.
3. Gatti, Hilary. Giordano Bruno and Renaissance Science: Broken Lives and Organizational Power. Cornell University Press, 2002, 1, ISBN 0-801-48785-4
4. Bruno was a mathematician and philosopher, but is not considered an astronomer by the modern astronomical community, as there is no record of him carrying out physical observations, as was the case with Brahe, Kepler, and Galileo. Pogge, Richard W. http://www.astronomy.ohio-state.edu/~pogge/Essays/Bruno.html 1999.
5. Birx, H. James. "Giordano Bruno" The Harbinger, Mobile, AL, 11 November 1997. "Bruno was burned to death at the stake for his pantheistic stance and cosmic perspective."
6. Arturo Labriola, Giordano Bruno: Martyrs of free thought no. 1
7. Frances Yates, Giordano Bruno and the Hermetic Tradition, Routledge and Kegan Paul, 1964, p. 450
8. Michael J. Crowe, The Extraterrestrial Life Debate 1750–1900, Cambridge University Press, 1986, p. 10, "[Bruno's] sources... seem to have been more numerous than his followers, at least until the eighteenth- and nineteenth-century revival of interest in Bruno as a supposed 'martyr for science.' It is true that he was burned at the stake in Rome in 1600, but the church authorities guilty of this action were almost certainly more distressed at his denial of Christ's divinity and alleged diabolism than at his cosmological doctrines."
9. Adam Frank (2009). The Constant Fire: Beyond the Science vs. Religion Debate, University of California Press, p. 24, "Though Bruno may have been a brilliant thinker whose work stands as a bridge between ancient and modern thought, his persecution cannot be seen solely in light of the war between science and religion."
10. White, Michael (2002). The Pope and the Heretic: The True Story of Giordano Bruno, the Man who Dared to Defy the Roman Inquisition, p. 7. Perennial, New York. "This was perhaps the most dangerous notion of all... If other worlds existed with intelligent beings living there, did they too have their visitations? The idea was quite unthinkable."
11. Shackelford, Joel (2009). "Myth 7 That Giordano Bruno was the first martyr of modern science". In Numbers, Ronald L. (ed.). Galileo goes to jail and other myths about science and religion. Cambridge, MA: Harvard University Press. p. 66. "Yet the fact remains that cosmological matters, notably the plurality of worlds, were an identifiable concern all along and appear in the summary document: Bruno was repeatedly questioned on these matters, and he apparently refused to recant them at the end.14 So, Bruno probably was burned alive for resolutely maintaining a series of heresies, among which his teaching of the plurality of worlds was prominent but by no means singular."
12. Gatti, Hilary (2002). Giordano Bruno and Renaissance Science: Broken Lives and Organizational Power. Ithaca, NY: Cornell University Press. pp. 18–19. ISBN 978-0801487859. Retrieved 21 March 2014. For Bruno was claiming for the philosopher a principle of free thought and inquiry which implied an entirely new concept of authority: that of the individual intellect in its serious and continuing pursuit of an autonomous inquiry… It is impossible to understand the issue involved and to evaluate justly the stand made by Bruno with his life without appreciating the question of free thought and liberty of expression. His insistence on placing this issue at the centre of both his work and of his defense is why Bruno remains so much a figure of the modern world. If there is, as many have argued, an intrinsic link between science and liberty of inquiry, then Bruno was among those who guaranteed the future of the newly emerging sciences, as well as claiming in wider terms a general principle of free thought and expression.
13. Montano, Aniello (2007). Antonio Gargano (ed.). Le deposizioni davanti al tribunale dell'Inquisizione. Napoli: La Città del Sole. p. 71. In Rome, Bruno was imprisoned for seven years and subjected to a difficult trial which analysed, minutely, all his philosophical ideas. Bruno, who in Venice had been willing to recant some theses, become increasingly resolute and declared on 21 December 1599 that he 'did not wish to repent of having too little to repent, and in fact did not know what to repent.' Declared an unrepentant heretic and excommunicated, he was burned alive in the Campo dei Fiori in Rome on Ash Wednesday, 17 February 1600. On the stake, along with Bruno, burned the hopes of many, including philosophers and scientists of good faith like Galileo, who thought they could reconcile religious faith and scientific research, while belonging to an ecclesiastical organisation declaring itself to be the custodian of absolute truth and maintaining a cultural militancy requiring continual commitment and suspicion.
14. "Giordano Bruno". Encyclopædia Britannica.
15. The primary work on the relationship between Bruno and Hermeticism is Frances Yates, Giordano Bruno and The Hermetic Tradition, 1964; for an alternative assessment, placing more emphasis on the Kabbalah, and less on Hermeticism, see Karen Silvia De Leon-Jones, Giordano Bruno and the Kabbalah, Yale, 1997; for a return to emphasis on Bruno's role in the development of Science, and criticism of Yates' emphasis on magical and Hermetic themes, see Hillary Gatti (1999), Giordano Bruno and Renaissance Science, Cornell.
16. Alessandro G. Farinella and Carole Preston, "Giordano Bruno: Neoplatonism and the Wheel of Memory in the 'De Umbris Idearum'", in Renaissance Quarterly, Vol. 55, No. 2, (Summer, 2002), pp. 596–624; Arielle Saiber, Giordano Bruno and the Geometry of Language, Ashgate, 2005
17. Dorothea Waley Singer (1950), Giordano Bruno, His Life and Thought, New York.
18. This is recorded in the diary of one Guillaume Cotin, librarian of the Abbey of St. Victor, who recorded recollections of a number of personal conversations he had with Bruno. Bruno also mentions this dedication in the Dedicatory Epistle of The Cabala of Pegasus (Cabala del Cavallo Pegaseo, 1585).
19. Gargano (2007), p. 11
20. Gosselin has argued that Bruno's report that he returned to Dominican garb in Padua suggests that he kept his tonsure at least until his arrival in Geneva in 1579. He also suggests it is likely that Bruno kept the tonsure even after this point, showing a continued and deep religious attachment contrary to the way in which Bruno has been portrayed as a martyr for modern science. Instead, Gosselin argues, Bruno should be understood in the context of reformist Catholic dissenters. Edward A. Gosselin, "A Dominican Head in Layman's Garb? A Correction to the Scientific Iconography of Giordano Bruno", in The Sixteenth Century Journal, Vol. 27, No. 3 (Autumn, 1996), pp. 673–678.
21. Dorothea Waley Singer, Giordano Bruno, His Life and Thought, New York, 1950 "Following the northern route back through Brescia, Bruno came to Bergamo where he resumed the monastic habit. He perhaps visited Milan, and then leaving Italy he crossed the Alps by the Mont Cenis pass, and came to Chambéry. He describes his hospitable reception there by the Dominican Convent, but again he received no encouragement to remain, and he journeyed on to Lyons. Bruno's next movements are obscure. In 1579 he reached Geneva."
22. Virgilio Salvestrini, Bibliografia di Giordano Bruno, Firenze, 1958
23. Dorothea Waley Singer, Giordano Bruno, His Life and Thought, New York, 1950; Singer points out in a footnote that Bruno's name appears in a list, compiled one hundred years later, of Italian refugees who had belonged to the Protestant church of Geneva. However, she does not find this evidence convincing.
24. William Boulting (1916). Giordano Bruno: His Life, Thought, and Martyrdom, p. 58
25. Weiner, Andrew D. (1980). "Expelling the Beast: Bruno's Adventures in England". Modern Philology. 78 (1): 1–13. doi:10.1086/391002. JSTOR 437245.
26. Hannam, James. God's Philosophers: How the Medieval World Laid the Foundations of Modern Science. Icon Books Ltd, 2009, 312, ISBN 978-1848310704)
27. Bossy, John (1991). Giordano Bruno and the Embassy Affair. New Haven: Yale University Press. ISBN 978-0-300-04993-0.
28. John Gribbin (2009). In Search of the Multiverse: Parallel Worlds, Hidden Dimensions, and the Ultimate Quest for the Frontiers of Reality, ISBN 978-0470613528. p. 88
29. Giordano Bruno, Cause Principle and Unity, and Essays on Magic, Edited by Richard J. Blackwell and Robert de Lucca, Cambridge, 1998, xxxvi
30. Boulting, William (2014). Giordano Bruno: His Life, Thought, and Martyrdom. Routledge. pp. 220–226. ISBN 978-1138008144.
31. "Giordano Bruno". Encyclopædia Britannica. Retrieved 8 May2014. At the time such a move did not seem to be too much of a risk: Venice was by far the most liberal of the Italian states; the European tension had been temporarily eased after the death of the intransigent pope Sixtus V in 1590; the Protestant Henry of Bourbon was now on the throne of France, and a religious pacification seemed to be imminent.
32. "II Sommario del Processo di Giordano Bruno, con appendice di Documenti sull'eresia e l'inquisizione a Modena nel secolo XVI", edited by Angelo Mercati, in Studi e Testi, vol. 101.
33. Luigi Firpo, Il processo di Giordano Bruno, 1993.
34. This is discussed in Dorothea Waley Singer, Giordano Bruno, His Life and Thought, New York, 1950, ch. 7, "A gloating account of the whole ritual is given in a letter written on the very day by a youth named Gaspar Schopp of Breslau, a recent convert to Catholicism to whom Pope Clement VIII had shown great favour, creating him Knight of St. Peter and Count of the Sacred Palace. Schopp was addressing Conrad Rittershausen. He recounts that because of his heresy Bruno had been publicly burned that day in the Square of Flowers in front of the Theatre of Pompey. He makes merry over the belief of the Italians that every heretic is a Lutheran. It is evident that he had been present at the interrogations, for he relates in detail the life of Bruno and the works and doctrines for which he had been arraigned, and he gives a vivid account of Bruno's final appearance before his judges on 8 February. To Schopp we owe the knowledge of Bruno's bearing under judgement. When the verdict had been declared, records Schopp, Bruno with a threatening gesture addressed his judges: "Perchance you who pronounce my sentence are in greater fear than I who receive it." Thus he was dismissed to the prison, gloats the convert, "and was given eight days to recant, but in vain. So today he was led to the funeral pyre. When the image of our Saviour was shown to him before his death he angrily rejected it with averted face. Thus my dear Rittershausen is it our custom to proceed against such men or rather indeed such monsters."
35. Fitzgerald, Timothy (2007). Discourse on Civility and Barbarity. Oxford University Press. p. 239. ISBN 978-0-19-804103-0. Retrieved 11 May 2017.
36. "Il Sommario del Processo di Giordano Bruno, con appendice di Documenti sull'eresia e l'inquisizione a Modena nel secolo XVI", edited by Angelo Mercati, in Studi e Testi, vol. 101; the precise terminology for the tool used to silence Bruno before burning is recorded as una morsa di legno, or "a vise of wood", and not an iron spike as sometimes claimed by other sources.
37. Ingrid D. Rowland (26 April 2016). Giordano Bruno: Philosopher/Heretic. Farrar, Straus and Giroux. p. 8. ISBN 978-1-4668-9584-3.
38. Edward A. Gosselin, "A Dominican Head in Layman's Garb? A Correction to the Scientific Iconography of Giordano Bruno", in The Sixteenth Century Journal, Vol. 27, No. 3 (Autumn, 1996), p. 674
39. Robert McNulty, "Bruno at Oxford", in Renaissance News, 1960 (XIII), pp. 300–305
40. The apparent contradiction is possibly due to different perceptions of "average height" between Oxford and Venice.
41. Hopkins, Jasper (1985). Nicholas of Cusa on learned ignorance : a translation and an appraisal of De docta ignorantia(2nd ed.). Minneapolis: A.J. Benning Press. pp. 89–98. ISBN 978-0938060307. OCLC 12781538.
42. Certeau, Michel De; Porter, Catherine (1987). "The Gaze Nicholas of Cusa". Diacritics. 17 (3): 15. doi:10.2307/464833. ISSN 0300-7162. JSTOR 464833.
43. Koyré, Alexandre (1943). "NICOLAS COPERNICUS". Bulletin of the Polish Institute of Arts and Sciences in America. 1: 705–730.
44. Blackwell, Richard (1991). Galileo, Bellarmine, and the Bible. Notre Dame: University of Notre Dame Press. p. 25. ISBN 978-0268010249.
45. See e.g. Cosmography by Peter Apian, Antwerp 1539 and its outer sphere
46. Russell, Henry Norris (1931). "Tidying Up the Constellations". Scientific American. 144 (6): 380–381. Bibcode:1931SciAm.144..380R. doi:10.1038/scientificamerican0631-380. ISSN 0036-8733.
47. Alessandro De Angelis and Catarina Espirito Santo (2015), "The contribution of Giordano Bruno to the principle of relativity" (PDF), Journal of Astronomical History and Heritage, 18 (3): 241–248, arXiv:1504.01604, Bibcode:2015JAHH...18..241D
48. Giordano Bruno, Teofilo, in La Cena de le Ceneri, "Third Dialogue", (1584), ed. and trans. by S.L. Jaki (1975).
49. Giordano Bruno, Teofilo, in Cause, Principle, and Unity, "Fifth Dialogue", (1588), ed. and trans. by Jack Lindsay (1962).
50. Bruno, Giordano. "Third Dialogue". On the infinite universe and worlds. Archived from the original on 27 April 2012.
51. Soter, Steven (13 March 2014). "The cosmos of Giordano Bruno". Discover. Retrieved 14 July 2015.
52. "Giordano Bruno: On the Infinite Universe and Worlds (De l'Infinito Universo et Mondi) Introductory Epistle: Argument of the Third Dialogue". Archived from the original on 13 October 2014. Retrieved 4 October 2014.
53. Hussey, John (21 June 2014). Bang to Eternity and Betwixt: Cosmos.
54. Hetherington, Norriss S., ed. (2014) [1993]. Encyclopedia of Cosmology (Routledge Revivals): Historical, Philosophical, and Scientific Foundations of Modern Cosmology. Routledge. p. 419. ISBN 978-1317677666. Retrieved 29 March 2015. Bruno (from the mouth of his character Philotheo) in his De l'infinito universo et mondi (1584) claims that "innumerable celestial bodies, stars, globes, suns and earths may be sensibly perceived therein by us and an infinite number of them may be inferred by our own reason."
55. Max Tegmark, Parallel Universes, 2003
56. Biernacki, Loriliai; Clayton, Philip (2014). Panentheism Across the World's Traditions. OUP USA. ISBN 9780199989898.
57. Thielicke, Helmut (November 1990). Modern Faith and Thought. Wm. B. Eerdmans Publishing. p. 120. ISBN 9780802826725. bruno panentheistic.
58. Max Bernhard Weinsten, Welt- und Lebensanschauungen, Hervorgegangen aus Religion, Philosophie und Naturerkenntnis("World and Life Views, Emerging From Religion, Philosophy and Nature") (1910), p. 321: "Also darf man vielleicht glauben, daß das ganze System eine Erhebung des Physischen aus seiner Natur in das Göttliche ist oder eine Durchstrahlung des Physischen durch das Göttliche; beides eine Art Pandeismus. Und so zeigt sich auch der Begriff Gottes von dem des Universums nicht getrennt; Gott ist naturierende Natur, Weltseele, Weltkraft. Da Bruno durchaus ablehnt, gegen die Religion zu lehren, so hat man solche Angaben wohl umgekehrt zu verstehen: Weltkraft, Weltseele, naturierende Natur, Universum sind in Gott. Gott ist Kraft der Weltkraft, Seele der Weltseele, Natur der Natur, Eins des Universums. Bruno spricht ja auch von mehreren Teilen der universellen Vernunft, des Urvermögens und der Urwirklichkeit. Und damit hängt zusammen, daß für ihn die Welt unendlich ist und ohne Anfang und Ende; sie ist in demselben Sinne allumfassend wie Gott. Aber nicht ganz wie Gott. Gott sei in allem und im einzelnen allumfassend, die Welt jedoch wohl in allem, aber nicht im einzelnen, da sie ja Teile in sich zuläßt."
59. Review of Welt- und Lebensanschauungen, Hervorgegangen aus Religion, Philosophie und Naturerkenntnis ("World and Life Views, Emerging From Religion, Philosophy and Nature") in Emil Schürer, Adolf von Harnack, editors, Theologische Literaturzeitung ("Theological Literature Journal"), Volume 35, column 827 (1910): "Dem Verfasser hat anscheinend die Einteilung: religiöse, rationale und naturwissenschaftlich fundierte Weltanschauungen vorgeschwebt; er hat sie dann aber seinem Material gegenüber schwer durchführbar gefunden und durch die mitgeteilte ersetzt, die das Prinzip der Einteilung nur noch dunkel durchschimmern läßt. Damit hängt wohl auch das vom Verfasser gebildete unschöne griechisch-lateinische Mischwort des 'Pandeismus' zusammen. Nach S. 228 versteht er darunter im Unterschied von dem mehr metaphysisch gearteten Pantheismus einen 'gesteigerten und vereinheitlichten Animismus', also eine populäre Art religiöser Weltdeutung. Prhagt man lieh dies ein, so erstaunt man über die weite Ausdehnung, die dem Begriff in der Folge gegeben wird. Nach S. 284 ist Scotus Erigena ein ganzer, nach S. 300 Anselm von Canterbury ein 'halber Pandeist'; aber auch bei Nikolaus Cusanus und Giordano Bruno, ja selbst bei Mendelssohn und Lessing wird eine Art von Pandeismus gefunden (S. 306. 321. 346.)." Translation: "The author apparently intended to divide up religious, rational and scientifically based philosophies, but found his material overwhelming, resulting in an effort that can shine through the principle of classification only darkly. This probably is also the source of the unsightly Greek-Latin compound word, 'Pandeism.' At page 228, he understands the difference from the more metaphysical kind of pantheism, an enhanced unified animism that is a popular religious worldview. In remembering this borrowing, we were struck by the vast expanse given the term. According to page 284, Scotus Erigena is one entirely, at p. 300 Anselm of Canterbury is 'half Pandeist'; but also Nicholas of Cusa and Giordano Bruno, and even in Mendelssohn and Lessing a kind of Pandeism is found (p. 306 321 346.)".
60. Powell, Corey S., "Defending Giordano Bruno: A Response from the Co-Writer of 'Cosmos', Discover, March 13, 2014: "Bruno imagines all planets and stars having souls (part of what he means by them all having the same "composition"), and he uses his cosmology as a tool for advancing an animist or Pandeist theology."
61. Michael Newton Keas (2019). UNbelievable: 7 Myths About the History and Future of Science and Religion. pp. 149–150.
62. David Sessions, "How 'Cosmos' Bungles the History of Religion and Science", The Daily Beast, 03.23.14: "Bruno, for instance, was a 'pandeist', which is the belief that God had transformed himself into all matter and ceased to exist as a distinct entity in himself."
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74. Paterson, p. 198.
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References
• Blackwell, Richard J.; de Lucca, Robert (1998). Cause, Principle and Unity: And Essays on Magic by Giordano Bruno. Cambridge University Press. ISBN 978-0-521-59658-9.
• Blum, Paul Richard (1999). Giordano Bruno. Munich: Beck Verlag. ISBN 978-3-406-41951-5.
• Blum, Paul Richard (2012). Giordano Bruno: An Introduction. Amsterdam/New York: Rodopi. ISBN 978-90-420-3555-3.
• Bombassaro, Luiz Carlos (2002). Im Schatten der Diana. Die Jagdmetapher im Werk von Giordano Bruno. Frankfurt am Main: Peter Lang Verlag.
• Culianu, Ioan P. (1987). Eros and Magic in the Renaissance. University of Chicago Press. ISBN 978-0-226-12315-8.
• Aquilecchia, Giovanni; montano, aniello; bertrando, spaventa (2007). Gargano, Antonio (ed.). Le deposizioni davanti al tribunale dell'Inquisizione. La Citta del Sol.
• Gatti, Hilary (2002). Giordano Bruno and Renaissance Science. Cornell University Press. ISBN 978-0-8014-8785-9.
• Kessler, John (1900). Giordano Bruno: The Forgotten Philosopher. Rationalist Association.
• McIntyre, J. Lewis (1997). Giordano Bruno. Kessinger Publishing. ISBN 978-1-56459-141-8.
• Mendoza, Ramon G. (1995). The Acentric Labyrinth. Giordano Bruno's Prelude to Contemporary Cosmology. Element Books Ltd. ISBN 978-1-85230-640-3.
• Rowland, Ingrid D. (2008). Giordano Bruno: Philosopher/Heretic. Farrar, Straus, and Giroux. ISBN 978-0-8090-9524-7.
• Saiber, Arielle (2005). Giordano Bruno and the Geometry of Language. Ashgate. ISBN 978-0-7546-3321-1.
• Singer, Dorothea (1950). Giordano Bruno: His Life and Thought, With Annotated Translation of His Work – On the Infinite Universe and Worlds. Schuman. ISBN 978-1-117-31419-8.
• White, Michael (2002). The Pope & the Heretic. New York: William Morrow. ISBN 978-0-06-018626-5.
• Yates, Frances (1964). Giordano Bruno and the Hermetic Tradition. University of Chicago Press. ISBN 978-0-226-95007-5.
• Michel, Paul Henri (1962). The Cosmology of Giordano Bruno. Translated by R.E.W. Maddison. Paris: Hermann; London: Methuen; Ithaca, New York: Cornell. ISBN 0-8014-0509-2
• The Cabala of Pegasus by Giordano Bruno, ISBN 0-300-09217-2
• Giordano Bruno, Paul Oskar Kristeller, Collier's Encyclopedia, Vol 4, 1987 ed., p. 634
• Il processo di Giordano Bruno, Luigi Firpo, 1993
• Giordano Bruno,Il primo libro della Clavis Magna, ovvero, Il trattato sull'intelligenza artificiale, a cura di Claudio D'Antonio, Di Renzo Editore.
• Giordano Bruno,Il secondo libro della Clavis Magna, ovvero, Il Sigillo dei Sigilli, a cura di Claudio D'Antonio, Di Renzo Editore.
• Giordano Bruno, Il terzo libro della Clavis Magna, ovvero, La logica per immagini, a cura di Claudio D'Antonio, Di Renzo Editore
• Giordano Bruno, Il quarto libro della Clavis Magna, ovvero, L'arte di inventare con Trenta Statue, a cura di Claudio D'Antonio, Di Renzo Editore
• Giordano Bruno L'incantesimo di Circe, a cura di Claudio D'Antonio, Di Renzo Editore
• Guido del Giudice, WWW Giordano Bruno, Marotta & Cafiero Editori, 2001 ISBN 88-88234-01-2
• Giordano Bruno, De Umbris Idearum, a cura di Claudio D'Antonio, Di Renzo Editore
• Guido del Giudice, La coincidenza degli opposti, Di Renzo Editore, ISBN 88-8323-110-4, 2005 (seconda edizione accresciuta con il saggio Bruno, Rabelais e Apollonio di Tiana, Di Renzo Editore, Roma 2006 ISBN 88-8323-148-1)
• Giordano Bruno, Due Orazioni: Oratio Valedictoria – Oratio Consolatoria, a cura di Guido del Giudice, Di Renzo Editore, 2007 ISBN 88-8323-174-0
• Giordano Bruno, La disputa di Cambrai. Camoeracensis Acrotismus, a cura di Guido del Giudice, Di Renzo Editore, 2008 ISBN 88-8323-199-6
• Somma dei termini metafisici, a cura di Guido del Giudice, Di Renzo Editore, Roma, 2010
• Massimo Colella, "'Luce esterna (Mitra) e interna (G. Bruno)'. Il viaggio bruniano di Aby Warburg", in «Intersezioni. Rivista di storia delle idee», XL, 1, 2020, pp. 33–56.
External links
• Dilwyn Knox (2019). Giordano Bruno. Stanford Encyclopedia of Philosophy. Metaphysics Research Lab, Stanford University.
• How 'Cosmos' Bungles the History of Religion and Science
• Bruno's works: text, concordances and frequency list
• Writings of Giordano Bruno
• Giordano Bruno Library of the World's Best Literature Ancient and Modern Charles Dudley Warner Editor
• Bruno's Latin and Italian works online: Biblioteca Ideale di Giordano Bruno
• Complete works of Bruno as well as main biographies and studies available for free download in PDF format from the Warburg Institute and the Centro Internazionale di Studi Bruniani Giovanni Aquilecchia
• Online Galleries, History of Science Collections, University of Oklahoma Libraries High resolution images of works by and/or portraits of Giordano Bruno in .jpg and .tiff format.
• Works by Giordano Bruno at Project Gutenberg
• Works by Giordano Bruno at LibriVox (public domain audiobooks)
• Works by or about Giordano Bruno at Internet Archive