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ANTONIO DALLIGNA
possible, and contract in their own self as far as it is possible, so that they are
not akin to many, because they are many”.'' “Bythe contraction ofthe divinity
in themselves, [the furioso] is changed into god”.”
As stated in point 7, this radical inner change and rectification in
the thought of Bruno has a strongly speculative character. The mysticism
of Giordano Bruno results from the interaction between intellect and will.
Nevertheless, in my opinion, will is always subordinated to intellect, as stated
here: “love moves and pushes intellect, so that the latter precedes the former
like a lantern”. Intellect precedes will, in order to identify the object toward
which will must be directed: will is an impulsive urge toward this object,
which can intensify itself to the point that it generates frenzy in the human
soul.“ Therefore, the mysticism of Bruno can be defined as a speculative
mysticism.
As to point 8, speculative mysticism is based on the human inner deed, as
in the thought of Meister Eckhart and Nicholas of Cusa. Humankind should
avoid the application of intellect and will to the external determinatio (objects
of desire: entia naturae, or concepts of reason: entia rationis). We should
bring to accomplishment an inner deed consisting in a detachment from
the determinatio in order to return to the inner divine element and activate
it. The rising movement of the human soul consists of being “insensitive and
unperturbed regarding those things which the human usually and mostly
feels and by which many others are troubled; [the furioso] fears nothing and
disregards any other pleasure because they love divinity, and they are not
concerned about life”.’® The inner deed is performed through a human choice,
but it is possible and it is brought to accomplishment only by the divinity.
“Se aspira al splendor alto, ritiresi quanto pud all’unita, contrahasi quanto é possibile in se
stesso, di sorte che non sia simile a molti, perché son molti”: Furori, Il, 1, 657.
“{Il furioso] avendo contratta in sé la divinitade, é fatto divo”: Furori, II, 3, 712-713.
“Liamore é quello che muove e spinge l’intelletto acciö che lo preceda come lanterna”: Furori,
I, 4, 576.
For different interpretations, see for example M. A. Granada, in Furori, II, 3, 713 n. 39;
W. Beierwaltes, Actaeon. Zu einem mythologischen Symbol Giordano Brunos, in Denken
des Einen. Studien zum Neuplatonismus und dessen Wirkungsgeschichte, Frankfurt a. M.,
Klostermann, 1985, 424-435; A. Ingegno, Regia pazzia. Bruno lettore di Calvino, 140-143;
Idem, L'unita dell’opera bruniana e il significato degli Eroici furori, in D. Bigalli - G. Canziani
(eds.), Il dialogo filosofico nel ‘500 europeo. Atti del convegno internazionale di studi,
Milano, 28-30 maggio 1987, Milano, Franco Angeli, 1990, 235-243; Idem, Il perfetto e il
furioso, in I] piccolo Hans LXXV-LX XVI (1992-1993), 29-30; Idem, Cardano e Bruno. Altri
spunti per una storia dell’uomo perfetto, in M. Bucciantini — M. Torrini (eds.), La diffusione
del copernicanesimo in Italia, 1543-1610, Firenze, Olschki, 1997, 218; Idem, Observations
sur le concept de furor et sur celui de metamorphose dans l’oeuvre italienne de Bruno, in P.
Magnard (ed.), Fureurs, héroisme et métamorphoses, Louvain, Peeters, 2007, 17; S. Mancini,
La sfera infinita, 19-107.
“Insensibile et impassibile in quelle cose che comunmente massime senteno, e da le quali pit
vegnon altri tormentati; niente teme, e per amor della divinitade spreggia gli altri piaceri,
e non fa pensiero alcuno de la vita”: Furori, I, 3, 556.
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