Giordano Bruno

Giordano Bruno
Rođenje	1548. Nola, Italija
Smrt	17. februar 1600(1600-02-17) (51–52 godine) Rim, Italija

Giordano Bruno (latinski: Iordanus Brunus Nolanus, januar ili februar 1548 – 17. februara 1600) bio je italinaski filozof, pjesnik, kosmološki teoretičar i ezoterist^[1] iz doba renesanse. Poznat je po svojim kosmološkim teorijama, koje su se konceptualno proširile na tadašnji novi kopernikanski model. Predložio je teoriju da su zvijezde udaljena sunca okružena vlastitim planetama (egzoplanetama), i iznio je mogućnost da bi ove planete mogle podržati život, kosmološki položaj poznat kao kosmički pluralizam. Također je insistirao da je univerzum beskonačan i da ne može imati centar.

Iako je Bruno počeo kao dominikanski fratar, prihvatio je kalvinizam tokom svog boravka u Ženevi.^[2] Kasnije mu je rimska inkvizicija sudila za herezu pod optužbom za poricanje nekoliko osnovnih katoličkih doktrina, uključujući vječno prokletstvo, Sveto Trojstvo, Kristovo božanstvo, Marijino djevičanstvo i transupstancijaciju. Crkva nije olako shvatila Brunov panteizam,^[3] niti njegovo učenje o metempsihozi u vezi sa reinkarnacijom duše. Inkvizicija ga je proglasila krivim i živ je spaljen na lomači u rimskom Campo de' Fiori 1600. Nakon njegove smrti, stekao je značajnu slavu, a posebno su ga slavili komentatori iz 19. i početka 20. stoljeća koji su ga smatrali mučenikom za nauku. Međutim, većina historičara se slaže da njegovo suđenje za hereziju nije bilo odgovor na njegove kosmološke poglede, već odgovor na njegove religijske i zagrobne poglede,^{[4][5][6][7][8]} iako neki još uvijek tvrde da je glavni razlog Brunove smrti bio njegov kosmološki pogled.^[9][10][11] Brunov slučaj se i dalje smatra prekretnicom u historiji slobodne misli i novih nauka.^[12][13]

Pored kosmologije, Bruno je opširno pisao i o umjetnosti pamćenja, labavo organiziranoj grupi mnemotehničkih tehnika i principa. Historičar Frances Yates tvrdi da je Bruno bio pod dubokim uticajem presokratskog Empedokla, neoplatonizma, renesansnog hermetizma i legendi sličnih Knjizi postanka koje okružuju helenističku koncepciju Hermesa Trismegistosa.^[14] Druge Brunove studije fokusirale su se na njegov kvalitativni pristup matematici i njegovu primjenu prostornih koncepata geometrije na jezik.^[15]

1. ^ Gatti, Hilary. Giordano Bruno and Renaissance Science: Broken Lives and Organizational Power. Cornell University Press, 2002, 1, ISBN 0-801-48785-4
2. ^ "Giordano Bruno | Biography, Death, & Facts | Britannica".
3. ^ Birx, H. James. "Giordano Bruno" Arhivirano 16. 5. 2019. na Wayback Machine The Harbinger, Mobile, AL, 11 November 1997. "Bruno was burned to death at the stake for his pantheistic stance and cosmic perspective."
4. ^ Frances Yates, Giordano Bruno and the Hermetic Tradition, Routledge and Kegan Paul, 1964, p. 450
5. ^ 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."
6. ^ 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."
7. ^ 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."
8. ^ Shackelford, Joel (2009). "Myth 7 That Giordano Bruno was the first martyr of modern science". u Numbers, Ronald L. (ured.). Galileo goes to jail and other myths about science and religion. Cambridge, MA: Harvard University Press. str. 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."
9. ^ Gatti, Hilary (26. 10. 2012). "Why Giordano Bruno's "Tranquil Universal Philosophy" Finished in a Fire". u Lavery, Jonathan; Groarke, Louis; Sweet, William (ured.). Ideas under Fire: Historical Studies of Philosophy and Science in Adversity (jezik: engleski). Fairleigh Dickinson. str. 116–118. ISBN 978-1-61147-543-2. One of the first and most notable developments consisted in a growing awareness that earlier commentators had indeed been right to consider Bruno's trial as being closely linked to that of Galileo (...) Jean Seidengart underlined the particular emphasis to be found throughout the trial on Bruno's doctrine of a plurality of worlds." and "Bruno, however, by admitting so candidly his distance from the Catholic theology, was indirectly questioning such a system of law, which imposed on his conscience views different from his own. (...) he was doing it in the name of a principle of religious pluralism which derived directly from his cosmology.CS1 održavanje: više imena: editors list (link)
10. ^ Martínez, Alberto A. (2018). Burned Alive: Giordano Bruno, Galileo and the Inquisition. University of Chicago Press. ISBN 978-1780238968.
11. ^ Koyré, Alexandre (1980). Estudios galileanos (jezik: španski). México D.F.: Siglo XXI Editores. str. 159–169. ISBN 978-9682310355.
12. ^ Gatti, Hilary (2002). Giordano Bruno and Renaissance Science: Broken Lives and Organizational Power. Ithaca, NY: Cornell University Press. str. 18–19. ISBN 978-0801487859. Pristupljeno 21. 3. 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 center 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). Gargano, Antonio (ured.). Le deposizioni davanti al tribunale dell'Inquisizione. Napoli: La Città del Sole. str. 71. In Rome, Bruno was imprisoned for seven years and subjected to a difficult trial that analyzed, minutely, all his philosophical ideas. Bruno, who in Venice had been willing to recant some theses, became 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 organization declaring itself to be the custodian of absolute truth and maintaining a cultural militancy requiring continual commitment and suspicion.
14. ^ 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.
15. ^ 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