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See also:CAMPANELLA, TOMMASO (1568-1639) , See also:Italian See also:Renaissance philosopher, was See also:born at See also:Stile in See also:Calabria. Before he was thirteen years of See also:age he had mastered nearly all the Latin authors presented to him. In his fifteenth See also:year he entered the See also:order of the See also:Dominicans, attracted partly by See also:reading the lives of Albertus See also:Magnus and See also:Aquinas, partly by his love of learning. He took a course' in See also:philosophy in the See also:convent at Morgentia in Abruzzo, and in See also:theology at See also:Cosenza. Discontented with this narrow course of study, he happened to read the De Rerum Natura of Bernardino See also:Telesio, and was delighted with its freedom of speech and its See also:appeal to nature rather than to authority. His first See also:work in philosophy (he was already the author of numerous poems) was a See also:defence of Telesio, Philosophia sensibus demonstrata (1591). His attacks upon established authority having brought him into disfavour with the See also:clergy, he See also:left See also:Naples, where he had been residing, and proceeded to See also:Rome. For seven years he led an unsettled See also:life, attracting See also:attention everywhere by his talents and the boldness of his teaching. Yet he was strictly orthodox, and was an uncompromising See also:advocate of the See also:pope's temporal See also:power. He returned to Stile in 1598. In the following year he was committed to See also:prison because he had joined those who desired to See also:free Naples from See also:Spanish tyranny. His friend Naudee, however, declares that the expressions used by Campanella were wrongly interpreted as revolutionary. He remained for twenty-seven years in prison. Yet his spirit was unbroken; he composed sonnets, and prepared a See also:series of See also:works, forming a See also:complete See also:system of philosophy. During the latter years of his confinement he was kept in the See also:castle of Sant' Elmo, and allowed considerable See also:liberty. Though, even then, his See also:guilt seems to have been regarded as doubtful, he was looked upon as dangerous, and it was thought better to restrain him. At last, in 1626, he was nominally set at liberty; for some three years he was detained in the See also:chambers of the See also:Inquisition, but in 1629 he was free. He was well treated at Rome by the pope, but on the outbreak of a new See also:conspiracy headed by his See also:pupil, Tommaso Pignatelli, he was persuaded to go to See also:Paris (1634), where he was received with marked favour by See also:Cardinal See also:Richelieu. The last''few years of his life he spent in preparing a complete edition of his works; but only the first See also:volume appears to have been published. He died on the 21st of May 1639. In philosophy, Campanella was, like See also:Giordano See also:Bruno (q.v.), a follower of See also:Nicolas of Cusa and Telesio. He stands, therefore, in the uncertain See also:half-See also:light which preceded the See also:dawn of See also:modern philosophy. The sterility of scholastic Aristotelianism, as he understood it, drove him to the study of See also:man and nature, though he was never entirely free from the See also:medieval spirit. Devoutly accepting the authority of Faith in the region of theology, he considered philosophy as based on See also:perception. The See also:prime fact in philosophy was to him, as to See also:Augustine and See also:Descartes, the certainty of individual consciousness. To this consciousness he assigned a threefold content, power, will and knowledge. It is of the See also:present only, of things not as they are, but merely as they seem. The fact that it contains the See also:idea of See also:God is the one, and a sufficient, See also:proof of the divine existence, since the idea of the See also:Infinite must be derived from the Infinite. God is therefore a unity, possessing, in the perfect degree, those attributes of power, will and knowledge which humanity possesses only in See also:part. Furthermore, since community of See also:action presupposes homogeneity, it follows that the See also:world and all its parts have a spiritual nature. The emotions of love and hate are in everything. The more remote from God, the greater the degree of imperfection (i.e. Not-being) in things. Of imperfect things, the highest are angels and human beings, who by virtue of the See also:possession of See also:reason are akin to the Divine and See also:superior to the See also:lower creation. Next comes the mathematical world of space; then the corporeal world, and finally the empirical world with its limitations of space and See also:time. The impulse of self.
preservation in nature is the lowest See also:form of See also:religion; above this comes See also:animal religion; and finally rational religion, the perfection of which consists in perfect knowledge, pure volition and love, and is See also:union with God. Religion is, therefore, not See also:political. in origin; it is an inherent part of existence. The See also: Additional information and CommentsThere are no comments yet for this article.
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