"Bruni provided new support for Copernicus's derevolutionibus with his innovative cosmological arguments, and he firmly advocated that the earth revolves around the sun (heliocentrism), which became the savior of ancient pre-Aristotelian philosophical knowledge. "
Although Copernicus's work was not controversial when it was published in 1543, his theories only improved the usefulness of Ptolemy's calculations, not overturned geocentrism based on biblical authority.
The boundaries between mathematics and physics began to become more apparent, and while Copernican improved calculations, it could not explain the physical reality of the world. Giordano Bruno will elaborate on the theory of infinite cosmology from a unique perspective based on the magical Lucresy naturalism.
This allowed him to present Copernican as a new physical reality, breaking Aristotle's hierarchy of the universe. From this point of view, the Neapolitan philosopher could not understand how Copernicus was still bound by the rhythm of physics.
Because in his system he also retains the eighth sphere that fixes the star, which practically denies the fact that the Earth moves around the Sun. Extrapolating the Copernican hypothesis to the final result allowed Bruno to infernate the existence of an infinite number of solar systems in an infinitely homogeneous space, which is particularly at odds with the Scottish interpretation of Aristotle.
According to the medieval interpretation of the stagerite, the caelum can only be understood as a single, perceptible universe that encompasses everything but the purely intelligible divine substance: the first stationary motor.
Giordano Bruno, in his main work on the subject del infinito, universoemondi, tried to prove the existence of an infinite universe through two principles: * the receiving capacity of space (passive force) * the power of God (active force).
Unlike the thirteenth-century scholastic tradition, Bruno criticized the distinction between God's absolute potential and potentiality.
The first case refers to the infinite possibilities in which God created or intervened in His natural world. The second case is the concrete realization of the divine power, the creation or creation of the world.
For Neapolitan philosophers, this distinction was meaningless, since the power of God could only be absolute. Imagine if divinity would only create the world with a partial effect of its arbitrary effect, which would only lead us into contradiction because we would say that God would limit himself.
For Nolan, if the absolute power of God can only be understood as an infinite cause, then this power must have the effect of an infinite universe. In Bruno's method, unlike Aristotle, space is no longer defined as an accident dependent on an object, but as a substance that actually exists in action.
Bruno argues that if someone were to put their hand beyond the surface of heaven, the hand would occupy neither a place in space nor a place in space, leading to the absurd conclusion that the hand does not exist.
For Bruno, it is more logical to see space as infinite and homogeneous, since it lacks limits, centers and surfaces. This homogeneity is justified by the principle of fullness and the principle of sufficient reason, that everywhere space needs to be filled with existence, otherwise God's creative action will be limited; But on the other hand, the power of God can only be understood as an infinite cause, and this power necessarily has the effect of an infinite universe.
This theory rejects the possibility that God might treat parts of space differently from any other part, such as creating a large amount of matter in one place and not in others.
This theory holds that new celestial phenomena cannot be explained as miracles, but should be attributed to the laws of nature. In contrast to the traditional scholastic view, this view holds that divinity is not transcendent, but an inner force that gives life to the universe.
For Norano, the deified nature became the ** of life, including minerals, plants, and animals, and the relationship between them was equal because they all originated from a substance.
The changes and transformations of these organisms cannot be interpreted as miracles, as they all stem from the inner divinity of nature. This theory implies the need for a cosmic legitimacy to regulate changes in various living things, including stars and countless planets.
This legitimacy is known as cyclicality because the lives and histories of these organisms unfold in a natural cycle of birth, development, decay, and death. In these cycles, time cycles like a wheel, through which countless natural species appear in infinite forms, so that nothing can return to the same.
Because in the process, one species neither progresses nor returns to another. So, with this theory, the Neapolitan monks broke with the traditional notion of periodicity, the eternal return of past cycles, which was itself closed and limited.
Starting from the monistic and pantheistic conception of God, Norano reassessed the role of the human being. He believed that human beings should respect their origins, fully develop their intellect, and create their own periodic events.
In the process, humanity is able to overcome a casual and apparent vision of reality and become aware of the true order of the world. Compared with the subjectivity and ephemerality of St. Augustine, time occupies a more important and substantive place in human creation and cognition.
At the same time, Bruno's concept of divinity also argues that the origin of man and society is incompatible with the biblical account of Adam. i.e. people who have sinned and been expelled from heaven.
We bring together the concept of periodicity in another interpretation of human origin and the social world, which is more in line with Bruni's infinite cosmology. We believe that the origin of man, like all living things, is natural, not providential.
The next step is to explain the evolution of hominids, emphasizing how mysticism was transformed from an animal state to a cultural or civic state through operational faculties. While man is equal to other living beings because he is produced by a single divine substance, his hands give him a certain superiority over other living beings.
However, it is only through the intellect that man can successfully turn the hand into a tool capable of harnessing nature, whether through knowledge or the application of natural magic. Guided by the intellect, human beings have broken the cycle of nature and the universe and created society as an intermediate order between heaven and nature.
In this context, we observe how, by identifying with nature and divinity, man manages to weave his own history in search of well-being, separates himself from all teleology, and opens his heart to multiple possibilities.
Bruno, as an intellectual of the Renaissance, emphasized the possibility of practice and emphasized hard work and continuous work. Likewise, from the process of naturalization of humanity and the transition of civilization, Bruno's rejection of the Adamic descent (melivan) of humanity arose.
Against this background, the discoveries in the Americas proved that the Americans had lived on the planet much longer than the Europeans (they were about 10,000 years old), because even the Greeks did not have the necessary machines to colonize them.
Thus, Norano ended up seeing the Bible as a theory to be discussed, as he believed that it was wrong to establish a false chronology. The only way to explain Americans is to accept that human beings are natural and pluralistic in all worlds (polycentrism), derived from the same substance.
Neapolitan monks defended the uniqueness of the American people from an ontological point of view and denounced the colonization of the New World as a natural separation. Americans are going to move from nature to civilization as they see fit.
On the other hand, Bruno rejects the arguments that Jean Bodin, the main defender of monarchism, used to legitimize Spanish colonization. He argues that based on the beneficial influence of Europe** on indigenous peoples, it is a re-creation of the divine will, which has been trying to unite people since its origins.
In fact, the Spaniards, in order to consolidate their dominance in the New World, established a brutal process of competition and selection within the tribes of the Americas. This ultimately leads to an imbalance in children's natural needs, leading to the elimination of their own bodies.
This naturalistic and anti-religious explanation that Bruno uses to explain the origins of the Americans is repeated in refuting the myths of the ** era.
After the discovery of the Americas, the myths of the ** era were given new life, thanks to skeptical philosophers such as Montaigne. They believe that in those primitive people, who are intimately connected to nature, they have found the purest paradise on earth.
For these philosophers, the turmoil and decay of Europe stemmed from the corruption of the primitive state of humanity, which had become increasingly ambitious since the introduction of new modern technologies and institutions.