Giordano Bruno: Cause, Principle and Unity: And Essays on Magic (Cambridge Texts in the History of Philosophy)
Giordano Bruno
Language: English
Pages: 224
ISBN: 0521596580
Format: PDF / Kindle (mobi) / ePub
Giordano Bruno's notorious public death in 1600, at the hands of the Inquisition in Rome, marked the transition from Renaissance philosophy to the Scientific Revolution of the seventeenth century. This volume presents new translations of Cause, Principle and Unity, in which he challenges Aristotelian accounts of causality and spells out the implications of Copernicanism for a new theory of an infinite universe, as well as two essays on magic, in which he interprets earlier theories about magical events in the light of the unusual powers of natural phenomena.
Harry Potter e o Cálice de Fogo (Harry Potter, Book 4)
Monster Republic (Monster Republic, Book 1)
To Visit the Queen (Feline Wizards, Book 2)
Die Chroniken von Narnia 01. Das Wunder von Narnia
The Mirror of Her Dreams (Mordant's Need, Book 1)
Man who doesn’t see the light? Can there be a madness more miserable than becoming, on account of sex, the enemy of nature herself, like that barbarous king of Sarza, who, having learned from your kind, declared: Nature can make nothing perfect, since she is herself a woman.22 Consider somewhat the truth, lift your eyes to the tree of the knowledge of good and evil, and note the contradiction and opposition that exists between the one and the other; see what men are and what women are. You hold,.
Between these things, I would like you to turn your attention first to the causes, and then to the principles. Regarding the causes, I would first like to know about the first efficient cause, then the formal, which you say is linked to the efficient, and lastly the final cause, understood as the mover of the efficient cause. . The order of your proposition pleases me very much. As for the efficient cause, I say that the universal physical efficient cause is the universal intellect, which is the first.
Of its own matter by means of separation, parturition and effluxion, as the Pythagoreans thought, as Anaxagoras and Democritus understood and the sages of Babylon confirmed. Moses, himself, also subscribes to their opinion when, describing the generation of the things ordered by the universal efficient cause, he speaks thus: ‘Let the earth bring forth its animals, let the waters bring forth living creatures.’18 It is as if he had said: Let matter bring them forth. For, as he says, water is the.
Surface parts of animals to their intestines, when it has sufficient power, that is, when it is not so strong as to be expelled by nature before it acts, nor so weak as only to move the humours and not attract them. In magnets and similar things, the attractive force and power is not due to an active or passive quality, in the commonly-used sense of a kind of action or passion, as is found in the four elements. A sign of this is that when a piece of iron touches a magnet, it acquires the same power.
Since the soul’s union with a simple body is much more easily maintained than it is with bodies like ours, which are composed of contraries. Their bodies very easily ward off change. Thus, air and water undergo less change than do composite bodies. Furthermore, they are easily restored. For example, when air is divided, it is reunited very easily, and portions of water reunite after they have been separated. Thus, Virgil did not use a ridiculous poetic figure of speech when he said that Aeneas.