The Brunian Revolution, Part 4: Epistemology

The Brunian Revolution, Part 4: Epistemology


Bruno was one who fully utilized the imagination in his work. It took him a mere ten years of traversing the imaginal world to reach a more accurate picture of the universe than Galileo’s, who spent several decades calculating and experimenting. Even after those many years, when Galileo was ready to die, he still believed the Sun to be the center of the universe. Bruno accurately saw the universe to be without a center almost sixty years prior to this. Galileo had much better technology, some he invented himself. Bruno used, primarily, his imagination, along with astute observation, to reach these revolutionary conclusions. This brings to mind Albert Einstein’s success, using his “thought-experiments” to reach equally monumental developments.

Bruno had serious reservations concerning the sole use of mathematics to ascertain the nature of reality. He cites Ptolemy as one example of someone with amazing mathematical skills, who claimed the earth to be the center of the universe. This view was dominant in the West for over fifteen hundred years. Bruno felt that the use of mathematics, to the exclusion of observation, reason, and the imagination, was not a reliable road to knowledge. In this point, Bruno was anti-Pythagorean and anti-Platonic. But this does not mean Bruno totally rejected mathematics. He believed it is was very useful in his work to corroborate “the intuitions about the universe that he believed only philosophy could provide…” (Mendoza 158).

Eventually, Einstein helped to prove that mathematics was indispensable in cosmological theory. He didn’t accomplish this, however, exclusively through mathematics, but by using his amazing imagination to envision the geometric motions of heavenly bodies.

Bruno’s epistemology is firmly grounded in his idea of the Cosmic Mind, which you can read about in my article, here.

Bruno’s conviction that the human mind was ‘the eye of divine intelligence’ may have prompted him to ‘tune in’ with the cosmic mind. Man had first to set his mind free from all the prejudices that held it imprisoned in the dark dungeon of ignorance so as to render it capable of establishing contact with the cosmic mind. He simply had to let the ‘larger mind’ take over (Mendoza 162).

Bruno’s mature epistemology is dialectical, preceding Hegel by a little over two centuries. Borrowing from the coincidentia oppositorum of Nicholas of Cusa, and the dynamic Heraclitean principle of becoming, Bruno forged a theory of knowledge that was truly unique. In de umbris idearum, he writes:

…in order for you to acquire a consummate and absolute art, it behooves you to copulate with the soul of the world, and once you have copulated with it, to act, for it is teeming with rational forms, and it generates a world full of rational forms. And these forms (Plotinus would agree) shape and form in seed everything that exists, like tiny worlds. Hence since the soul is everywhere present, all of it in the whole and in every part of it as well, you may be able to behold, as the condition of matter will allow, in everything, no matter how small or cut off, the world, not to speak of the semblance of the world, so that we may without fear say with Anaxagoras that everything is in everything (qtd. in Mendoza 163).

Bruno is asserting the “tuning in” of the mind with the cosmic mind that involves “copulation” with the soul of the world. Powerful imagery, indeed! The same thought processes, archetypes, imagery of the cosmic mind can be experienced in the human mind. The universe is understandable because the subject and object of knowledge share the same type of configuration; the mind and the cosmic mind have basically the same structure.

So, using his dialectical methodology, Bruno saw mind and matter as complementary, asĀ  interdependent “moments of reality” (Mendoza 164). The macrocosmic mind and the microcosmic mind both share the same divine and infinite Oneness.

Probably the thing that distinguished Bruno’s method most of all was his courage to question the authoritative assertions of the past. Because of his method of free thought and uncompromising intellectual honestly, he influenced all freethinkers after him to not rely on revelation or dogma for their discoveries, but on their own minds and imaginations.


Works Cited

Mendoza, Ramon G. The Acentric Labyrinth. Rockport: Element, 1995.

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