Aj238, Bruno and the baroque. Infinite worlds, an advance on neoplatonism. The baroque, using naturalism for the expression of symbols.
Aj 349, Bruno's concern to heal religious divisions
Vv153&, Heroic glory of Giordano Bruno, the great Heretic. In a sense we are all heretics now, and in another we are anything but. No more than we are by any means surrealists.
Vv156,1600 years after the birth of the Nazarene, the Nolan was atrociously burned to death in the name of the Nazarene. The Nolan was a greater man than the Nazarene and behaved with greater heroism. "I think you are are afraid to pronounce sentence than I am to hear it". Great men and the emotions attached to them. Of course there were greater philosophers than Bruno. Leibniz, for example, does that mean we should admire them more? Question of admiration for great men. Are we supposed to admire only the most excellent in every field? Or does moral virtue come into it? Majoiri forsitan cum timore sententiam in me fertis quam ego accipiam.
Someone like Bruno I can admire as I admire Nietzsche. Often the most admirable, the most worthy of honour, are not necessarily the greatest in any particular field The death of Bruno is more moving and inspiring than that of any Christian martyr I can think of. The most admirable, the greatest men, are those who bear the light of the gnosis. To be forced to admire according to degrees of recognised achievement is to be forced into an authoritarian structure and renunciation of ones own personality.. Perhaps I think there is a more important source of wisdom than philosophy. Admiration is a form of desire or love, both are forms of emotion,
The daemonic who inspire the right kind of worship and emotion.
God as possibility. What is possible is necessary. God as explanation the universe. The power of God. The possibility of a thing and its necessity. The possibility of a thing is a logical matter, it springs from sheer abundance.
To get the best out of neoplatonism we have to be capable of reverence.
God, the foundation of a thing its possibility. Its imaginative concept. But further than that its necessity. But what is possible is necessary and vice versa. I am a limitation. God is simply possibility, limitless possibility. Actual existence is merely a form of limit, actually a form of non existence. The fact that a thing exists springs from the fact that it is conceivable.
Vv182, Bruno. Are his minima something to do with his conception of possibilities? How can one conceive possibilities without minima? Line from Bruno to Leibniz, possibility as the underlying explanation of the world. The animated universe. Soul as the source of all motion (or change). Purpose of change obviously as the realisation of possibility. So soul directs the universe, soul as the individual manifestations of God, God being pure possibility. Atomism. Perhaps an irrelevance to the pure possibilism, interesting as physical explanation. Perhaps atoms are the ultimate points of analysis which underlie possibilities.
Most attractive is Bruno's 'magic'. "Contrary to Plotinus, for whom procession is not performable, and for whom natural magic is only a piece of wizardry, from which the dreamer should try to escape, Bruno, not content with bringing reality back to God, causes God to act on everything through the intermediary of the soul, whence it follows that the 'forces' are concealed in the womb of matter, and that it is neither impossible to recognise them, nor impious to utilise them, or try and utilise them to the profit of man. (Michel -The Cosmology of Giordano Bruno, p 115)
Ai33&, Bruno berated the Oxford Doctors for denying that good works are necessary to salvation, as if with such beliefs good works would never get done, hospitals schools or colleges built. Mandeville denies this, which is why he is refreshing, He denies the idea that some particular belief is necessary to the survival of society, an idea that is inimical to spiritual freedom. It is not true that morals are necessary, but that is not to deny the possibility of real moral evil.
Yates, book Lull and Bruno. Influence of Erigena upon Lull. Agrippa on Bruno and Dee. Emphasising the Catholcism of Bruno, even thogh it was non-Christian. His attachment to the anti-Guise Gallican Catholic party of Henri III. But I lose sight of his philosophy which I would like to catch hold of. Transubstantiation she says he favours because of its magical quality. He wants magic in his religion. "As is well known, Descartes told his friend Beeckman that his new universal system of analytical geometry was to take the place of the Art of Ramon Lull". P55). Agrippa to Bruno to Leibniz to Kant.
Ap339, Beyond Good and Evil, Nietzsche's attack on Bruno. Why be a martyr for truth? To question every cherished value. Nietzsche's insufferable breeziness at times.
Ae198, Philosophies of
affirmation, like those of Nietzsche and Crowley,
are something Schopenhauer seems aware of
. He writes of Bruno as having produced such a philosophy.
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