Википедија

Đordano Bruno

Đordano Bruno (ital. Giordano Bruno; Nola, 1548 — Rim, 17. februar 1600), je bio italijanski filozof, astronom, i okultist.[1] Pogubljen kao jeretik, jer su njegove ideje bile u suprotnosti za doktrinom katoličke crkve. Sholastički je obrazovan ali radi sumnje u tradicionalno učenje beži iz samostana u Ženevu, pa u Pariz. On prihvata Kopernikov heliocentrični sistem. Za Đordana Bruna svemir je beskonačan a priroda je Bog u stvarima. Prevarom je došao u Veneciju gde ga hapsi inkvizicija i živog spaljuje na lomači 1600. godine. U završnom pasusu presude Brunu je pisalo: „Kazniti dakle brata Đordana blago i bez prolivanja krvi“.[2]

Đordano Bruno
Savremeni portret zasnovan na duborezu iz „Livre du recteur”, 1578
Lični podaci
Puno imeFilipo Bruno
Datum rođenja(1548-00-00)1548.
Mesto rođenjaNola, Napuljska kraljevina
Datum smrti17. februar 1600.(1600-02-17) (51/52 god.)
Mesto smrtiRim, Papska država
Filozofski rad
Uticaji odIbn Rušd, Nikola Kopernik, Nikola Kuzanski, Lukrecije, Ramon Ljulj, Marsilio Fičino
Spomenik Đordanu Brunu

Počevši od 1593. godine, Rimska inkvizicija je sudila Brunu zbog jeresi pod optužbom poricanja nekoliko osnovnih katoličkih doktrina, uključujući večno prokletstvo, Trojstvo, Hristov božanski status, Marijino devičanstvo i transubstancijaciju. Brunov panteizam crkva nije olako shvatila,[3] niti njegovo učenje o transmigraciji duše (reinkarnacija). Inkvizicija ga je proglasila krivim i spaljen je na lomači u rimskom Kampu de Fiori 1600. godine. Nakon njegove smrti, stekao je značajnu slavu, posebno su ga proslavili komentatori iz 19. i početka 20. veka koji su ga smatrali mučenikom za nauku, iako se većina istoričara slaže da njegovo suđenje zbog jeresa nije odgovor na njegove kosmološke poglede, već odgovor na njegova verska i zagrobna gledišta.[4][5][6][7][8] Međutim, neki istoričari[9] tvrde da su glavni razlog Brunove smrti zaista bili njegovi kosmološki pogledi. Brunov slučaj se i dalje smatra orijentirom u istoriji slobodnog mišljenja i naukama u nastajanju.[10][11]

Osim kosmologije, Bruno je opširno pisao i o umetnosti pamćenja, labavo organizovanoj grupi mnemoničkih tehnika i principa. Istoričar Franses Jejts tvrdi da je Bruno bio pod velikim uticajem islamske astrologije (posebno filozofije Averoesa[12]), neoplatonizma, renesansnog hermetizma i legendi sličnih Postanku koje okružuju egipatskog boga Teuta.[13] Druge Brunove studije fokusirale su se na njegov kvalitativni pristup matematici i njegovu primenu prostornih koncepata geometrije na jezik.[14]

List "Avazi di Roma" pisao je o pogubljenju Bruna: "Dominikanac iz Nole koji izaziva gnušanje, živ je spaljen na Kampo de Fjori. Bio je nepopravljiv jeretik koji je širio dogmu protiv naše vere, a naročito protiv Bogorodice i drugih Svetaca. Taj bednik je toliko bio uporan u svojoj veri da je bio spreman da za nju umre. Rekao je da rado umire kao mučenik, jer će njegova duša kroz plamen da ode u Raj."

Najpotpunija knjiga na srpskom jeziku o životu, delu i stradanju Đordana Bruna sa hronologijom i bibliografijom je: Aleksandra Mančić: Đordano Bruno i komunikacija. Prevođenje ideja, Službeni glasnik. . Београд. 2015. ISBN 978-86-519-1941-4. , knjiga je dobila nagradu Nikola Milošević za 2015. godinu, za najbolju knjigu u oblasti filozofije, esejistike i teorije književnosti i umetnosti.

Vidi još uredi

Reference uredi

  1. ^ Gatti, Hilary (2002). Giordano Bruno and Renaissance Science: Broken Lives and Organizational Power. Cornell University Press. ISBN 0-801-48785-4. 
  2. ^ Mirko Đorđević, Eppur si muove Arhivirano na sajtu Wayback Machine (19. septembar 2009), Pristupljeno 4. 5. 2013.
  3. ^ Birx, H. James. "Giordano Bruno" Arhivirano na sajtu Wayback Machine (16. maj 2019) 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”. Ur.: Numbers, Ronald L. 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. ^ Martínez, Alberto A. (2018). Burned Alive: Giordano Bruno, Galileo and the Inquisition. University of Chicago Press. ISBN 978-1780238968. 
  10. ^ 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.” 
  11. ^ Montano, Aniello (2007). Antonio Gargano, ur. 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.” 
  12. ^ „Giordano Bruno”. Encyclopædia Britannica. 
  13. ^ 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.
  14. ^ 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

Literatura uredi

Dodatna literatura uredi

  • Dilwyn Knox (2019). Giordano Bruno. Stanford Encyclopedia of Philosophy. Metaphysics Research Lab, Stanford University. 

Spoljašnje veze uredi

 
Đordano Bruno na Vikimedijinoj ostavi.
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