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ANTONIO DALLIGNA
by both continuity and discontinuity, by both linearity and separation:
the passage from one intellectual grade to another occurs, and knowledge
is acquired in accordance with the continuity of “scientific” development.
Although different, the grades are continuous with each other, and the passage
from one to the another occurs in a gradual and continuous manner. In this
context, discontinuity is subordinated to continuity. On the contrary,
as the highest grade is achieved, i.e. as intellect is united with the divine
soul, the discontinuity and the ultimate separation of the unio mystica are
preeminent.
As far as point 13 is concerned, despite the inner characterization of
the mystical process, the divine human has an “outer” side. In order to respect
the principle of the operari sequitur esse, the outer deeds of the superior
human are divine, because their nature is radically turned to the divine thanks
to the inner deed. It is necessary to point out that proper mystical experience
does not exclude the outer deeds. The accomplishment of the inner deeds
in fact implies a qualitative mutation of the outer deeds: they are now no
longer negative (so that humankind must detach itself from their influence),
but positive, i.e. able to express the divine nature which has been assumed by
the excellent human.
Therefore, by means of this kind of outer-divine-deed, the eroico furioso can
exert an influence in the mundane sphere. This feature is of capital importance
in the magical works of Bruno, where the magus can change the natural and
social environment because he or she has brought to accomplishment a kind
of mystical inner deed. In the philosophy of Bruno, mysticism and magic are
Bruno. On the relation between Bruno and Averroes see: F. Tocco, Le fonti pit recenti della
filosofia del Bruno, Rend. Acc. dei Lincei, Cl. di sc. morali, vol. I, fasc. 7-8, 1892, 27-29;
A. Corsano, Il pensiero di Giordano Bruno nel suo svolgimento storico, Galatina, Congedo, 2002
(original edition: 1940), 76-77, 79, 81, 122, 165, 174-176; N. Badaloni, La filosofia di Giordano
Bruno, Firenze, Parenti, 1955, 21, 94, 132-133; F. Papi, Antropologia e civilta nel pensiero di
Giordano Bruno, 15-16, 73, 148-149, 251, 265-276; L. Spruit, Il problema della conoscenza
in Giordano Bruno, 77 n. 142, 115-116 n. 46, 138 n. 113, 146 n. 146, 232-235; Idem, Motivi
peripatetici nella gnoseologia bruniana dei dialoghi italiani, in Verifiche XVIII (1989), 367-399;
R. Sturlese, ‘Averroé, quantumque arabo et ignorante di lingua greca...’. Note sull’averroismo
di Giordano Bruno, in F. Niewohner e L. Sturlese (eds.), Averroismus im Mittelalter und in der
Renaissance, Zürich, Spur Verlag, 1994, 319-350; A. Gagliardi, Scritture e storia: averroismo
e cristianesimo. Lorenzo de’ Medici — Sperone Speroni — Torquato Tasso - Giordano Bruno,
Soveria Mannelli, Rubettino, 1998, 173-213; M. A. Granada, Introduction, in G. Bruno, Des
fureurs héroiques, Texte établi par G. Aquilecchia, Introduction et notes de M. A. Granada,
Traduction de P.-H. Michel revue par Y. Hersant, Paris, Les Belles Lettres, 1999, LX VIII-XC;
A Gagliardi, Averroismo nel Cinquecento da Leone Ebreo a Giordano Bruno, in M. Palumbo
e A. Saccone (eds.), Tempo e memoria. Studi in ricordo di Giancarlo Mazzacurati, Napoli,
Fridericiana, 2000, 155-186; M. A. Granada, Giordano Bruno. Universo infinito, unión con
Dios, perfeccién del hombre, Barcelona, Herder, 2002, pp. 34-61, 307, 318-329; E. Canone,
Giordano Bruno lettore di Averroé, in A. Baffioni (ed.), Averroes and the Aristotelian Heritage.
Atti del convegno di Napoli del 1999, Napoli, Guida, 2004, 211-247.
1 See L. Spruit, IJ problema della conoscenza in Giordano Bruno, 229.
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