Giordano Bruno Quotes

The universe comprises all being in a totality; for nothing that exists is outside or beyond infinite being, as the latter has no outside or beyond.

Non entia sed entium (Não entidades, mas de entidades). Certamente, se parte das substâncias fossem aniquiladas, o mundo se tornaria vazio.

Thus not in vain is that power of the intellect which ever seeketh, yea, and achieveth the addition of space to space, mass to mass, unity to unity, number to number, by the science which dischargeth us from the fetters of a most narrow kingdom and promoteth us to the freedom of a truly august realm, which freeth us from an imagined poverty and straitness to the possession of the myriad riches of so vast a space, of so worthy a field, of so many most cultivated worlds. This science doth not permit that the arch of the horizon that our deluded vision imagineth over the earth and that by our fantasy is feigned in the spacious ether, shall imprison our spirit under the custody of a Pluto or at the mercy of a Jove. We are spared the thought of so wealthy an owner and subsequently of so miserly, sordid and avaricious a donor. Nor need we accept nourishment from a nature so fecund and pregnant, and then so wretched, mean and niggard in her fruit.

Copernicus not only moved the Earth but also set in motion the minds of men

Cause, Principle, and One eternal From whom being, life, and movement are suspended, And which extends itself in length, breadth, and depth, To whatever is in Heaven, on Earth, and Hell; With sense, with reason, with mind, I discern, That there is no act, measure, nor calculation, which can comprehend That force, that vastness and that number, Which exceeds whatever is inferior, middle, and highest; Blind error, avaricious time, adverse fortune, Deaf envy, vile madness, jealous iniquity, Crude heart, perverse spirit, insane audacity, Will not be sufficient to obscure the air for me, Will not place the veil before my eyes, Will never bring it about that I shall not Contemplate my beautiful Sun.

Tanrı,iradesini hakim kılmak için yeryüzündeki iyi insanları kullanır;yeryüzündeki kötü insanlar ise kendi iradelerini hakim kılmak için Tanrı'yı kullanırlar.

Of the eternal corporeal substance (which is not producible ex nihilo, nor reducible ad nihilum, but rarefiable, condensable, formable, arrangeable, and "fashionable") the composition is dissolved, the complexion is changed, the figure is modified, the being is altered, the fortune is varied, only the elements remaining what they are in substance, that same principle persevering which was always the one material principle, which is the true substance of things, eternal, ingenerable and incorruptible.

I do not know when, but I know that many have come in this century to develop arts and sciences, sow the seeds of a new culture that will flourish, unexpected, sudden, just when the power is deluded into believing they have won.

"First, in his suppositions, he proceeds from unnatural foundations, pretending there are parts of the infinite; there are none who can support this, for there are no partial infinities; this is an implied contradiction, that infinity has a lesser part and a greater part, but you approach infinity no more quickly if you count by hundreds than by threes, for infinity has an infinity of hundreds no less than an infinity of threes. Infinite distance is measured in infinite feet equally with infinite miles, and when we would speak of parts of an infinite distance, we don't say "a hundred miles" or "a thousand parasangs", as these describe parts of a finite distance; they are in fact parts only of a finite whole, to which they have a proportion; they cannot be said to be parts of that to which they have no proportion. Thus a thousand years isn't part of eternity, because it has no proportion to the whole, but is instead a partial measure of time, like ten thousand years or a hundred thousand centuries."

The Universe is one, infinite, immobile. The absolute potential is one, the act is one, the form or soul is one, the material or body is one, the thing is one, the being in one, one is the maximum and the best... It is not generated, because there is no other being it could desire or hope for, since it comprises all being. It does not grow corrupt. because there is nothing else into which it could change, given that it is itself all things. It cannot diminish or grow, since it is infinite.

This whole which is visible in different ways in bodies, as far as formation, constitution, appearance, colors and other properties and common qualities, is none other than the diverse face of the same substance — a changeable, mobile face, subject to decay, of an immobile, permanent and eternal being.

Sixthly, if we posit a finite world, it is impossible to escape acceptance of the void, if void is that which containeth naught.

Seventhly, this space in which is our world would without it be indeed a void, since where the world is not, there we must infer a void. Beyond our world then, one space is as another; therefore the quality of one is also that of the other; wherefore too this quality cometh to action, for no quality is eternally without action, and indeed it is eternally linked to action or rather is itself action, for in eternity there is no distinction between being and potential being [nor therefore between action and potential action].

Thirdly, it will be propounded that every star hath motion even as hath our own and those others which are so near to us that we can sensibly perceive the differences in their orbits and in their motions: but those suns, bodies in which fire doth predominate, move differently to the earths in which water predominateth; thus may be understood whence is derived the light diffused by stars, of which some glow of themselves and others by reflection.

Ninthly, only verbally is it possible to deny infinite space, as is done by pertinacious fellows. For the rest of space where the universe is not, which is called void, where indeed it is pretended that nothing doth exist, cannot be conceived as without the capacity to contain no less a magnitude than that which it doth contain.

Tenthly, since it is well that this world doth exist, no less good is the existence of each one of the infinity of other worlds.

Eleventhly, the virtue of this world is not communicable to any other world soever, just as my being cannot be communicated to the being of this or of that man.

O intelecto universal ( a causa eficiente) é (...) o todo que preenche todas as coisas, o que ilumina o universo e leva a natureza a produzir suas várias espécies de acordo. É para a produção das coisas naturais o que nosso intelecto é para a representação das coisas. Os pitagóricos o chamam de ''movedor'' e ''agitador do universo'' (...) os plantonistas o chamam ''o artífice do mundo'' (...) os hermeticistas dizem que é o ''mais fecundo em sementes'' ou ainda, que ele é ''o semeador de sementes'' (...) Orfeu o chama de ''o olho do mundo'' (...) Empédocles o chama de o ''diferenciador'' (...) Plotinus diz que ele é o ''pai e progenitor (...) quanto a nós, nós o chamamos o ''artífice interno'', porque dá forma a matéria, formando-a dentro como uma semente ou como uma raiz lançando-se a frente, desdobrando o tronco, de dentro do tronco impelindo para fora os galhos, dos galhos os ramos derivados, desfraldando brotos de dentro deles. (...) Há três tipos de intelecto: o divino, que é tudo, o mundano, do qual falamos, que (re)produz tudo, e o outro, singular, que se torna tudo, porque é necessário um meio termo entre dois extremos, e esta é a verdadeira causa eficiente, não apenas extrínseca, mas intrínseca, de todas as formas naturais.