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Thou seest therefore that by this reasoning Aristotle doth attribute to God extensive infinity but not absolute intensive infinity withal, whence I w… - Giordano Bruno
" "Thou seest therefore that by this reasoning Aristotle doth attribute to God extensive infinity but not absolute intensive infinity withal, whence I would conclude that as his infinite motive power is constrained to motive action in conformity with finite speed, so also the same power of creating the immense and the innumerable is limited by his own will to the finite and numerable. Some theologians have argued almost in the same way, since besides admitting infinity in extension, whereby God conveyeth perpetual motion to the universe, they require also intensive infinity with which he can create and move innumerable worlds, and cause each of them and all at once to move instantaneously; nevertheless God hath thus limited by his will the number of the innumerable multitude of worlds, and also the quality of utterly intensive motion. And as this motion, which proceedeth indeed from infinite power (nothing interfering), is recognized as finite, so also the number of worlds may easily be believed to be determinate.
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About Giordano Bruno
Giordano Bruno (1548 – 17 February 1600) was an Italian universalist pantheist monist philosopher, mathematician, astronomer and poet, who, following an Inquisition for heresy and the denial of several Catholic doctrines, was burned at the stake in Rome, 1600; born Filippo Bruno, in Nola, Italy, he often called himself Il Nolano (The Nolan).
Biography information from Wikiquote
Also Known As
Pen Names:
Il Nolano
Native Name:
Iordanus Brunus Nolanus
Alternative Names:
Filippo Bruno
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Additional quotes by Giordano Bruno
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].
IN THE third Dialogue there is first denied that base illusion of the shape of the heavens, of their spheres and diversity. For the heaven is declared to be a single general space, embracing the infinity of worlds, though we do not deny that there are other infinite 'heavens' using that word in another sense. For just as this earth hath her own heaven (which is her own region), through which she moveth and hath her course, so the same may be said of each of the innumerable other worlds.
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