Italian philosopher and poet. Since 1582 a Dominican monk. In 1598-99, he led a conspiracy in Calambria against Spanish rule and the church, spent more than 33 years in prison. There he created dozens of works, incl. utopia "City of the Sun" (manuscript in Italian, 1601; first published in 1623 in Latin in Frankfurt am Main).
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CAMPANELLA Tommaso
before being tonsured as a monk - Giovanni Domenico) (September 5, 1568, Stilo, Calabria, - May 21, 1639, Paris), Italian. philosopher and poet. The son of a shoemaker, from 1582 a Dominican monk. Repeatedly arrested by the Inquisition, brought to trial. In 1598-99 he led a conspiracy in Calabria against the Spanish. dominion and church, was captured, spent more than 33 years in prison. There he created dozens of works, including the utopia "City of the Sun" (manuscript in Italian, 1601; first published in 1623 in Latin in Frankfurt am Main by Tobius Adami, who, probably, and made a translation).
K., like T. More, believed that the ideals of the all-round development of man, put forward by the humanists of the Renaissance, can only be realized when the domination of owners and the spirit of profit, characteristic of the era of primitive accumulation of capital, are put an end to. One of the first connected the principle of “societies. education" with the destruction of private property.
There is no private property or family in the City of the Sun. Means. development of nature. Sciences, which has occurred since the creation of More's Utopia, was reflected in the "City of the Sun": in the state of solariums, everything is arranged "according to science." Childbearing as a holy cause for the good of the state should ensure the best offspring. It is placed under the control of the appropriate officials, physicians and astrologers. Mothers breastfeed babies for 2 years or more, then the children are divided into groups and transferred "to the care of the bosses, if it is a girl, or the bosses, if it is a boy." From the age of 3 they are taught the alphabet. Later they are engaged in gymnastics, running, decomp. games and exercises in order to ensure uniform development of the whole body. “In the seventh year they pass to nature. sciences, and then to the rest, at the discretion of the authorities, and then to crafts. They are taken to workshops to find out the inclinations of each. After 10 years, they begin to abstract disciplines - mathematics, medicine; main Discussions become a form of learning. In the fields and pastures, children learn farming and cattle breeding, in the workshops - crafts. The mentors find out in which each one has excelled the most, and determine the area of sciences or crafts where he will be used. Physical the work of the solariums (and this is their essential difference from the utopians) is a matter of honor. The most honorable are the most difficult crafts.
The negligent will not only be reprimanded, but also corporally punished. Encouragements are Ch. arr. moral character: those who especially distinguished themselves in labor or feats of arms are celebrated with wreaths and other honorary awards. The youth is brought up - as a virtue and duty - respect for the elders: young men and women serve the elderly. Leisure is entirely devoted to spiritual and bodily improvement, expanding the circle of knowledge.
In the physical education, the Spartan principle triumphs: only seasoned people are able to work well, defend their homeland, and give healthy offspring. Children under 7 years of age always go barefoot and bareheaded. Boys from the age of 12 are taught to handle weapons; during wars they are taken on a campaign to get used to bloodshed. Military prowess and love for the motherland are born of societies. formation: solariums left behind the Romans, who voluntarily died for the fatherland, "because they significantly surpassed them in renunciation of property." Women also undergo military training and help in the defense of the city.
K. developed the principle of visualization of learning. Ya. A. Kamensky experienced the direct influence of K. In the City of the Sun, built in the form of a concentric. belts, the walls of buildings are covered with images and inscriptions, allowing one to master all the sciences in a certain sequence. Wall images pursue not only didactic. goals, but serve the tasks of morals. and aesthetic education: portraits of great sages, scientists, inventors, heroes who glorified their homeland serve as an example to the younger generation. The images are complemented by relevant exhibits, samples of minerals, metals, plants, etc. The system of education at solariums is so perfect that children learn more in a year than in other countries in 10-15 years.
From hours: La citta del Sole, testo italiano e testo latino, a cura di N. Bobbio, Torino, 1941; Scritti scelti di G. Bruno e di T. Campanella, Torino, 1949; in Russian per. - City of the Sun, M.-L., 1954.
Lit .: Kvachala I. I., Thomas Campanella, ZhMNP, 1906, No. 10; 1907, No. 1, 5, 8, 12; Rutenburg V.I., Campanella, L., 1956; Shtekli A. E., Campanella, M., 1966; his own, "City of the Sun": utopia and science, M., 1978 (bibl.); Gorfunkel A. X., Tommaso Campanella, M., 1969.
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400th anniversary of the birth of Tomaso Campanella. Italy, 1968, 50 L. P. intaglio. 14 x 13 (1/2). black
Biography (http://www.hipersona.ru/scientists/sci-philosophers/2031-tommaso-campanella)
Italian philosopher, poet, politician. Creator of the communist utopia; Dominican monk. In "Philosophy Proven by Sensations" B. Tolesio defended natural philosophy. He spent more than 30 years in prisons, where he created dozens of works on philosophy, politics, astronomy, medicine, including The City of the Sun. Author of canzones, madrigals, sonnets.
Tommaso Campanella was born on September 5, 1568 in the small village of Stepiano in Calabria. His father, a poor shoemaker, gave him a name at baptism. Giovanni Domenico. The boy is lucky early childhood there was a man who taught him to read and write.
At the age of fourteen, admiring the eloquence of a preacher - a Dominican monk, carried away by stories about the learned traditions of the Order of St. Dominic, about the pillars of Catholic theology, Albert the Great and Thomas Aquinas, he leaves for a monastery.
In 1582, Giovanni enters the spiritual order of the Dominicans. The young man took the monastic name of Tommaso. He studies the Bible, turns to the works of Greek and Arabic commentators on the works of Aristotle.
A real revolution in his thinking was made by the book of the great Italian scientist and philosopher Bernardino Telesio "On the nature of things according to its own foundations." Tommaso took it as a real revelation. "The criterion of truth is experience!" - the author stated.
An important role in the fate of the young Campanella was played by the Dominican order, which fought against the Jesuit order created by Ignatius Loyola, which overshadowed other spiritual brotherhoods with its glory. The Dominicans sought to use Tommaso's extraordinary abilities for science and outstanding oratorical talent in the fight against a competitor.
Campanella was carried away by disputes and for ten years everywhere won brilliant victories, intoxicating himself and at the same time arousing the envy and hatred of other spiritual orders, especially the Jesuits. He declared almost open war on their order, he demanded its eradication, because the Jesuit order "distorts the pure teaching of the Gospel and turns it into an instrument of the despotism of princes."
In 1588, Campanella met the Jew Abraham, a great connoisseur of the occult sciences and an adherent of the teachings of Telesio. He taught a young friend to make horoscopes and predicted an extraordinary fate and a great future for him. Subsequently, Tommaso will say: "I am the bell that heralds a new dawn!" (In Italian "campanella" means "bell"). When Martha's book, Aristotle's Fortress Against the Principles of Bernardino Telesio, came out, Campanella wrote a refutation, Philosophy Based on Sensations. His main thesis was that nature should be explained not on the basis of the a priori judgments of the old authorities, but on the basis of sensations obtained as a result of experience. Criticizing scholastic thinking, Campanella spiritualized all of nature, considering it as a living organism. An interesting detail: Marta worked on the essay against Telesio for seven years, and Campanella had only seven months to debunk the dogmatic treatise. In order to publish a book, he fled from the monastery to Naples. Following the fugitive, a rumor flew: Tommaso sold his soul to the devil, composes and spreads heresy. They were interested in the Inquisition.
In Naples, Abraham was arrested by the Inquisition, and later, as a heretic, he was burned at the stake in Rome.
Campanella found support from the wealthy Neapolitan del Tufo, who shared the views of Telesio. In the evenings, famous scientists, doctors, writers gathered in the Neapolitan's house. They heatedly discussed new books, ideas. Here Campanella first heard about Giordano Bruno, got acquainted with the "Utopia" by Thomas More.
In 1591 a refutation book was published. This event became a real holiday for admirers of Telesio's teachings. The reaction of the “holy church” was different. The author of the "seditious" essay was arrested and taken to the tribunal of the Order of the Inquisition. During one of the interrogations, he was asked: “How do you know what you were never taught?” “I burned more oil in my lamps than you have drunk wine in your life!” - answered the prisoner.
For a whole year they kept him in the dark, damp basement of the Inquisition. And only thanks to the intervention of influential friends, he managed to avoid a harsh sentence. Tommaso was offered to leave Naples and go to the monastery, to his homeland. In a categorical manner, he was ordered to strictly adhere to the teachings of Thomas Aquinas and condemn the views of Telesio.
However, Campanella was in no hurry to return to Calabria. At the end of September 1592, he arrived in Rome, then went to Florence, where, by letters of recommendation, he was favorably received by the Grand Duke Ferdinand. But the cautious duke gave the position of teacher of philosophy at the university to Tommaso's ideological opponent - Marta.
Campanella goes to Bologna, from there to Padua, where he restores from memory the book “On the Universe” stolen during the trip, writes about twenty new works, including a response to Chiocco’s book “Philosophical and Medical Research”, which sharply criticized Telesio. Despite the ban of the tribunal, Campanella again defends his teacher. The "Apology of Telesio" is perceived by churchmen as a frank challenge. By order of the Inquisitor of Padua, the thinker is taken into custody. During a search, they find a seditious book on geomancy - predictions from figures in the sand.
Friends tried to free the Dominican, but the night patrol thwarted their plans. After the failed escape, Campanella was taken over by the Holy Office. He was shackled and sent to Rome in January 1594. The Thinker was kept in prison for almost two years. The Inquisition clearly did not have enough materials for prosecution. Only in December 1596 did the tribunal announce its decision. Campanella was declared "highly suspected of heresy" and sentenced to abdicate.
On a cold morning, Tommaso, dressed in a sanbenito - the shameful rags of a heretic, was brought to the church of St. Mary over Minerva, forced to kneel and pronounce the established formula of renunciation and seal it with his signature.
Campanella was released with an obligation not to leave Rome anywhere. The surveillance didn't stop. He did not give any reasons for denunciations. Nevertheless, two months later, Tommaso was again in prison. It was enough for the Inquisition to hear that in Naples some criminal, before his execution, declared the heretical views of Campanella. Again investigation, again interrogations. In the manuscripts of the defendant looking for clear evidence of his guilt. After ten months in prison, Tommaso was released in December 1597. But they put a condition - a mandatory return to their homeland. All his writings that were in the hands of the holy service were banned. Campanella spends almost four months in Naples, then wanders around Italy, groaning under the yoke of the Spanish crown. Finally returns to Calabria. Unable to look at the suffering of the people, he dreams of proclaiming it a free republic.
... The headquarters of the conspiracy settled in Stilo in the monastery of St. Mary, where Campanella lived. More than three hundred Dominicans, Augustinians and Franciscans were involved in the movement, by the beginning of the uprising, two hundred preachers had to go to the villages to raise the people. .
Campanella managed to establish contact with the commander of the Turkish fleet, the Italian Bassa Chikala, who promised to close the sea route to replenish the Spanish garrison and even land his own troops.
But the traitors betrayed the rebels. Most of its leaders, including Campanella, were arrested. The prisoners were brought to Naples, from where they were sent to prisons. Most of was sent to Castel Nuovo.
Never in his life did Campanella write poetry with such passion as in Castel Nuovo. Here he truly understood the power of poetry. He dedicated his poems to his friend Dionysius, his brothers in spirit. Poems praising the courage of the steadfast were circulated throughout the prison. True, Campanella made sure that the glory of the great soothsayer, astrologer and magician spread about him. Officers on duty came to his cell. He made horoscopes, initiated into the secrets of magic, gave astrological and medical advice. For horoscopes, they brought him paper and ink, and in gratitude for predicting a happy future, they brought food or carried out small assignments. At the end of November, the investigation resumed. All the threads of the conspiracy stretched to Campanella. However, Tommaso continued to deny involvement in the uprising. He withstood the most sophisticated torture and did not confess to the charges. But no matter how staunchly Tommaso held on, he could not escape punishment. Ahead loomed the gallows and quartering. Then he pretended to be crazy.
The certainty of the members of the tribunal that Campanella was feigning insanity was of no decisive importance. Torture had the last word. They dragged him to the dungeon, tied a heavier load to his feet and put him on the rack. He endured everything.
The exhausted Tommaso was thrown into a cell. His sister Dianora nursed him. In exceptional cases, she was allowed to enter the men's cells. The girl brought paper, pens, ink, food to her lover. Meanwhile, the tribunal decided to apply the cruelest torture called “velya” to the prisoner. The bloody torture continued for about forty hours. Tommaso was losing consciousness, but did not give himself away. Campanella's endurance during the vella influenced the course of the process. He was "cleared" of suspicion and legally began to be considered insane. The verdict was postponed until he regained his sanity. The process dragged on.
Torture undermined the health of the prisoner. He couldn't move. The forces were fading away. Campanella was in despair that he would not have time to write the already considered book "City of the Sun". Giampietro's father and brother appeared in his cell. However, the joy of meeting with relatives was overshadowed: after all, they are both illiterate. Overcoming the pain, the thinker himself took up the pen.
But even Campanella himself could not then imagine that the "City of the Sun" would forever immortalize his name ...
"City of the Sun" - the most significant work of Tommaso Campanella. It was created, undoubtedly, under the influence of "Utopia" by Thomas More; just like "Utopia", it is written in the form of a dialogue between two people: the Sailor, who returned from a distant voyage, and the Hotel. The sailor tells the Gostinnik about his world tour, during which he ended up in the Indian Ocean on a wonderful island with the city of the Sun.
The city is located on a mountain and is divided into seven belts, or circles. In each of them there are comfortable premises for living, working and resting. Defense structures are also provided: ramparts, bastions.
The main ruler among the inhabitants of the city is the high priest - the Sun. He decides all worldly and spiritual matters. He has three assistants - the manager: Power, Wisdom and Love. The first deals with the affairs of peace and war, the second - with art, construction, sciences and their respective institutions and educational institutions. Love takes care of the procreation, the upbringing of newborns. Medicine, pharmacy, all agriculture is also in her charge. The third assistant also supervises those officials who are entrusted with the management of food and clothing.
During the new moon and full moon, the Great Council meets. All over 20 years of age have a say in public affairs. They may complain about the wrong actions of the authorities or express their praise to him. Government, that is, the Sun. Wisdom, Power and Love is collected every eight days. Other ruling persons are elected by the four supreme rulers. Unscrupulous leaders can be removed by the will of the people. The exception is the four higher ones. They resign themselves, having previously consulted among themselves, and only when a wiser, more worthy one can come to replace them.
There is no private property in the City of the Sun. The community equalizes people. They are both rich and poor at the same time. The rich because they have everything, the poor because they do not have their own property. Public property in a "sunny" state is based on the labor of its citizens.
In the state of Campanella, the equality of men and women is established. The “weaker” sex even undergoes military training in order to participate in the defense of the state in case of war. The working day lasts four hours. Campanella assumed state regulation marital relations neglecting the personal attachments of a person. In the city of the Sun, astrological superstitions are recognized, there is a religion, they believe in the immortality of the soul.
Work and exercise will make people healthy and beautiful. There are no ugly women in the city of the Sun, because “thanks to their activities, a healthy skin color is formed, and the body develops, and they become stately and alive, and beauty is revered in them in harmony, liveliness and vigor. Therefore, they would put to death the one who, out of desire to be beautiful, began to blush her face, or would wear high-heeled shoes to appear taller, or a long dress to hide her oaky legs. Campanella argues that all the whims of women appeared as a result of idleness and lazy effeminacy. In order for the children to be physically and spiritually perfect, an experienced doctor, using the data of science, selects parents according to their natural qualities so that they ensure the birth of the best offspring.
But at the same time, the "sunny" state is a union of cheerful people, free from the power of things. This is a union of people who skillfully combine physical and mental labor, harmoniously developing their physical and spiritual strength. This is a union of people for whom work is not hard labor and torment, but a pleasant, exciting, glory-filled and honored occupation.
When the faithful Dianora completed the correspondence of the City of the Sun, Campanella was happy. His dream has come true.
Despite the fact that, after being tortured, Campanella was legally considered insane and could not be convicted, on January 8, 1603, the Holy Office sentenced him to life imprisonment.
Campanella secretly continued to work. Having finished Metaphysics in the first months of 1603, he immediately proceeded to the treatise Astronomy. At this time, a funny thing happened. Tommaso was subjected to frequent searches. Jailer Mikel Alonzo was especially zealous. Once he was “lucky”: in the arms of a prisoner, he found ... his wife Laura. I must say that this story had a continuation. In 1605, Laura had a son, Giovanni Alfonso Borelli, later a famous scientist who did a lot for the development of physics, astronomy and medicine. After his death, rumors circulated in Naples that the scientist was the son of Campanella ...
Tommaso, in order to achieve freedom, tried to convince the Spaniards that his vast knowledge of politics and economics could be useful to them. To this end, he began to write "The Monarchy of the Messiah" and "Discourse on the rights that a Catholic king has in the New World."
He sent the treatise "Three Discourses on How to Increase the Incomes of the Kingdom of Naples" to the Viceroy. However, the advisers rejected his proposals.
Campanella's efficiency can only be envied. In a short time, he wrote two books of the treatise "Medicine" and embarked on a long-conceived work "Questions of Physics, Morals and Politics", "On the Best State".
The fame of Campanella spread throughout many European countries. Foreigners who came to Naples tried to get a meeting with him with the help of letters of recommendation or bribery. Campanella in a short time managed to give them a whole lecture on philosophy or medicine.
He gave all his strength to continue working in secret from the jailers. He supplemented and expanded "Medicine", wrote "Dialectic", "Rhetoric" and "Poetics". Increasingly, he is thinking of publishing his works abroad.
It was at this time that Campanella learned about Galileo. He dedicates "Four Articles on Galileo's Discourse" to him. And when the church declared the teachings of Copernicus "stupid", "absurd", "heretical" and forbade Galileo, who became a follower of the great Polish scientist, to develop it, Campanella writes a new treatise - "Galileo's Apology". Skillfully using quotes from the Bible, he proves that the views Galileo do not contradict the Holy Scriptures.
Years passed. Campanella continued to languish in prison. Thanks to Campanella's friend Tobius Adami, the books of the famous prisoner appear one after another in Protestant Germany. In 1617, the “Harbinger of the Restored Philosophy” was published - this is how Adami called the manuscript he found of an early work of Campanella. Then he published the works “On the Meaning of Things”, “The Apology of Galileo”, published under a pseudonym a collection of poems and, finally, in 1623 he published “Real Philosophy”, in which the “City of the Sun” was first published.
Tommaso turned to Pope Paul V, Emperor Rudolf II, King Philip III, the Grand Duke of Tuscany, Roman cardinals and Austrian archdukes ... Tommaso listed his books - those that had already been written, and those that he could still write. However, his fate was of little concern.
Rescued by the activity of numerous friends. On May 23, 1626, the famous prisoner, after twenty-seven years in prison, saw the sun over his head.
Less than a month later, Campanella again found himself in the prison of the Inquisition, to which the power of the viceroy did not extend. The prisoner found himself in a gloomy, damp basement of a mansion in Piazza della Carito. It was here thirty-five years ago that Campanella began his dark prison epic.
His new release was helped by a quarrel between the greats of this world - Pope Urban VIII with the Spanish court. The Spaniards began to spread false predictions of numerous astrologers about the imminent death of the head catholic church. The horoscopes even indicated the date of the death of the pope, allegedly predicted by the arrangement of the stars. The suspicious viceroy of God believed and finally lost his peace. Tommaso started a rumor that he knew the secret of how to avoid the fate foretold by the stars. The rumors got to my dad. He ordered Campanella to be brought to him, who in the conversation not only did not refute the predictions of astrologers, but, on the contrary, added several observations confirming the danger hanging over the pope. On July 27, 1628, Urban VIII ordered the release of the prisoner. The thinker regained his freedom. Freedom after 50 prisons and 33 years in prison. Urban VIII unquestioningly carried out all the instructions of Campanella: he knelt in front of the fireplace, sang, said prayers, obediently repeated magic formulas.
Of course, in the fateful September, dad did not die. This strengthened his faith in the strength and knowledge of Campanella, with the help of which he managed to avoid certain death. Dad openly expressed his confession to him, often invited him to talk. Tommaso was returned the manuscripts confiscated and banned by the Inquisition.
The patronage of Urban VIII Campanella sought to use in the interests of Calabria. Through his favorite student Pignatelli, he again begins to prepare an uprising. The headquarters of the conspiracy included several influential people in Naples and other Italian cities. And again, among the conspirators was a traitor. Pignatelli fell under the arrest of the Spaniards. Campanella had no choice but to urgently leave their homeland. Late at night, under a false name, in the carriage of the French ambassador, he leaves Italy forever. October 29, 1634 Campanella arrives safely in Marseille. The famous philosopher, the legendary prisoner of the Inquisition, is met with great honors: after all, he was also an opponent of Spain - a longtime enemy of France.
In Paris, Campanella is received by Louis XIII himself. After the audience, Tommaso is settled in a Dominican monastery on Rue Saint-Honoré, and a pension is appointed.
Tommaso is negotiating with printers to publish his works. At the same time, he writes "Aphorisms on the political needs of France", in which he gives a number of recommendations on how to ensure victory over Spain, and handed them over to Richelieu, his patron. Campanella continues to learn and teach, remains insatiable for knowledge. On behalf of Richelieu, he leads the scientific meetings, on the basis of which the French Academy of Sciences soon grows. At the age of seventy, he studies with interest the writings of the philosopher Descartes and seeks to meet him.
1637 turned out to be a happy year for Campanella: in the same volume as Real Philosophy, the City of the Sun was published, and soon after it, the treatise On the Meaning of Things.
September 5, 1638 Anna of Austria gave birth to a boy who went down in history under the name Louis XIV. Campanella, at the request of Richelieu, draws up a horoscope for the newborn, predicting that the reign of the new Louis will be long and happy. On this occasion, he wrote a long "Eclogue", in which, imitating the poems of Virgil, he promised the Dauphin glory and prosperity.
At the end of April 1639, a kidney disease bedridden the thinker. He was worried about the approaching eclipse of the Sun, which, according to his calculations, was to occur on June 1. Campanella feared that it would be fatal for him.
But he died earlier, on May 21, 1639, in the monastery of St. James, when the sun was rising over Paris.
Until the end of his life, Tommaso Campanella, like the heroes of the "City of the Sun", firmly believed that the time would come in the world when people would live according to the customs of the state created by his dream. In his letter to Ferdinand III, Duke of Tuscany, Campanella wrote: "Future centuries will judge us, for the present century will execute its benefactors."
Biography
The famous Italian thinker, a representative of early utopian communism, was born near Stilo in Calabria. From an early age, an inquisitive young man was interested in philosophy, especially in that part of it, where the ideas of goodness and justice, truth and order, true humanism and philanthropy were discussed. In word and deed, he tried to establish them in social practice, for which he was constantly persecuted both by the clergy and by the official authorities, with whom the thinker and citizen entered into a fierce fight for the liberation of southern Italy from the yoke of the Spanish monarchy. In 1598, Campanella was captured and sentenced to life imprisonment, where he wrote most of his works, including the famous dialogue "City of the Sun" translated into many languages of the world. 27 years of imprisonment undermined the health of the philosopher, but did not break his freedom-loving spirit and humanistic character: the ideas of achieving a just state system received in Campanella's works not only theoretical and deeply civic coverage, but also highly moral justification.
T. Campanella created dozens of works on philosophy, partially published and partially distributed in manuscripts in Germany and other European countries. He is the author of works in such fields of knowledge as theology, philosophy, ethics, politics, military art, astronomy, physiology and medicine. T. Camianella's Peru owns such works as "Philosophy Proven by Intuition", "On the Sense of Things", a book in defense of G. Galileo, "The City of the Sun, or the Ideal Republic. Poetic Dialogue".
T. Campanella calls for an experimental knowledge of nature, opposes medieval scholastic philosophy, and promotes the cultural heritage of ancient thinkers. Nature, according to Campanella, is "the sculptural analogue of God"; all things are spiritualized, they all strive to preserve their existence and return to the original source, that is, to God. In this striving, the philosopher believed, lies the foundation of religion. The source of knowledge is the direct study of the "living code of nature"; knowledge is based on sensory experience.
The main work of T. Campanella - "City of the Sun" - is completely devoted to modeling the future. In this work, the philosopher defends the ideas of political and economic equality, criticizes the exploitation of man by man, develops a project for organizing a society without violence and social inequality. “Extreme poverty,” T. Campanella wrote, “makes people scoundrels, cunning, deceitful, thieves, treacherous, liars, false witnesses, etc., and wealth makes them arrogant, arrogant, traitors, ignoramuses, reasoning about what they do not know , deceivers, braggarts, callous, offenders, etc. "(Campanella T. City of the Sun / / utopian novel of the XVI-XVII centuries. - M., 1971.-S.88).
In the "City of the Sun", about which the navigator tells the rector of the hotel, returned from a long trip, there is no private property; there are no "scoundrels and parasites"; all work: all comprehensively developed - both physically and spiritually; distributive equality reigns in the city; everyone receives according to their needs. There is no family in this city, women and men equally carry out military service; The people choose the statesmen. The decisive role in organizing the life of "solarians" belongs to science and scientists, closely associated with religion and clergy. As a result of this connection, a magical cult of knowledge is created, the task of which is to penetrate into the mystery of the Universe, to improve man and society.
Like T. Mor, T. Campanella describes a utopian picture of an ideal city, where there is no private property and an individual family. The new society could labor, the most respected cause. The work lasts no more than four years. The purpose of this society is the earthly happiness of the "solarians" (as the inhabitants of the city were called) on the basis of equality, prosperity, diversity and the flourishing of culture.
The philosopher attached great importance to the development of science and technology. He considered them as the main source of the development of society, the beginning of a change in social relations. An important role was assigned to education and upbringing. According to T. Campanella, the leadership of society, which he calls "communist", is in the hands of the scholarly-priestly caste.
The philosophical utopia of the Englishman T. More and the Italian T. Campanella has much in common. The first among these common features is the idea of the socialization of property, more precisely, the idea of building a society on the principles of the absence of private property. This idea, born of the lower strata of the people, met with fierce resistance from both religious and bourgeois ideology. That is why every thinker undertook its more or less solid theoretical justification, was subjected to persecution and troubles from both "secular" and "spiritual" authorities.
As for the masses of the people, who could share and support the proposals to achieve “public happiness in equality”, then, firstly, the “ideologists” of the people themselves were far from it and were afraid (or perhaps did not quite understand) freedom-loving social creativity Secondly, they expressed their thoughts in a form incomprehensible to the masses due to the general low cultural level and rather narrow worldview of the people. The people's consciousness, dormant, had yet to go through the path of Enlightenment in order to understand their own interests. That is why early utopianism seems to be "hanging in the air."
Later, already on new social foundations, generalizing the ideas of the utopists of a later period - G. Mably, Morelli, A. Saint-Simon, C. Fourier, R. Owen, Marxist sociological thought will turn to these ideas. In the meantime, these ideas simply moved away from the main paths of theoretical search for the material and spiritual foundations for building a new (optimal for various social strata) society. This search is associated primarily with the names of T. Hobbes and B. Spinoza, later the thinkers of the French Enlightenment and materialism of the 18th century. Among the scattered clouds of public opinion, permeated with reformed religiosity and bourgeois love of freedom, the ideas of a “social contract” were already hovering, defining the highways of the theoretical search for solutions social issues this period.
Biography (A. Kh. Gorfunkel.)
Campanella (hereinafter K) (Campanella) Tommaso (September 5, 1568, Stilo, Italy, - May 21, 1639, Paris), Italian philosopher, poet, politician; creator of the communist utopia. Shoemaker's son; from 1582 a Dominican monk. In 1591 he published the book Philosophy Proven by Sensations in defense of B. Telesio's natural philosophy against scholastic Aristotelianism. Repeatedly subjected to church court on charges of heresy. In 1598-99, he led a conspiracy in Calabria against Spanish rule, was captured and sentenced to life imprisonment. During his almost 27-year stay in Neapolitan prisons, he created dozens of works on philosophy, politics, astronomy, medicine, partially published in and distributed in lists. In 1626, thanks to the patronage of Pope Urban, who became interested in astrological knowledge, K. was transferred to the disposal of the Roman Inquisition, in May 1629 he was released and acquitted. In 1634, K. fled to where he, under the patronage of Cardinal Richelieu, managed to publish some of his works.
In philosophy, K. defended the need for experimental knowledge and developed the doctrine of "double" revelation (Nature and Scripture). Speaking in defense of G. Galileo, K. did not accept the doctrine of the infinity of the universe, admitting, however, the existence of many worlds.
The communist utopia of K. is a program of universal social transformation based on the community of property ("City of the Sun", a work built in the form of a navigator's story, 1602, published 1623, Russian translation 1906) within the framework of a world theocratic monarchy ("Monarchy of the Messiah") . In an ideal communist community, property and the family are abolished in K., children are brought up by the state; work is honorable and equally obligatory for all, the working day is reduced to 4 hours due to high productivity and the facilitation of labor by machines; great attention is paid to the development of science ("magical knowledge"), education and labor education. The leadership of the communist community is in the hands of the learned-priestly caste. After the failure of the Calabrian conspiracy, K., after the failure of the Calabrian conspiracy, entrusted the implementation of his program to the European sovereigns (the Spanish, then the French king) and the pope, striving to achieve the spiritual unity of mankind within the framework of Catholicism reformed in accordance with his ideals.
Natural philosophy K. was one of the prerequisites for the new natural science; K.'s communist utopia makes him one of the early forerunners of scientific socialism.
Poetry K. (canzones, madrigals, sonnets) with great expressiveness affirms faith in the human mind, reveals the contradictions between the unfortunate fate of the individual and the perfection of the universe, as well as the tragedy of a man who lit the light of knowledge in the "darkness".
Cit.: Poesie filosofiche, Lugano, 1834; Tutte ie opera, v. 1, Mil.-Verona, 1954; Lettere, Bari, 1927; Opuscoli inediti, Firenze, 1951; Cosmologia, Roma, 1964; sacri segni, v. 1-6, Roma, 1965-68; in Russian transl., in the book: Anthology of world philosophy, v. 2, M., 1970, p. 180-92.
Lit .: Rutenburg V.I., Campanella, L., 1956; Shtekli A. E., Campanella, M., 1966; Gorfunkel A. Kh., Tommaso Campanella, M., 1969 (bibl. available); De Sanctis F., History Italian literature, vol. 2, per. from Italian., M., 1964; Storia della letteratura italiana, v. 5. seicento, Mil., 1967; Bonansea. M., T. Campanella, Wash., 1969; Badaloni., Tommaso Campanella, Mil., 1965; Corsano A., Tommaso Campanella, Bari, 1961; Firpo L., Bibliografia degli scritti di Tommaso Campanella, Torino, 1940; his own, Richerche Campanelliane, Firenze, 1947.
Biography
Tommaso Campanella (real name - Giovanni Domenico) - Italian philosopher and writer, one of the first representatives of utopian socialism.
Tommaso Campanella was born on September 5, 1568. The son of a shoemaker, Tommaso showed unusual inclinations and abilities from childhood. According to legend, he was initiated into the secrets of alchemy as a child and taught astrology and related disciplines by a Kabbalist rabbi.
At an early age he joined the Dominican order, but soon discovered great free-thinking in religious matters, incurred the hatred of theologians and had to leave his homeland. In 1598, returning to Naples, he was captured along with several monks and put on trial on charges of witchcraft and conspiracy to overthrow the regime in order to proclaim a republic.
He was sentenced by the Inquisitorial Tribunal to life imprisonment and spent 27 years in prison. During his almost 27 years in Neapolitan prisons, he wrote dozens of books, partially published in Germany and distributed in lists.
On the side of Campanella were Cardinal Richelieu and King Louis XIII - they considered Campanella a great astrologer and scientist. Campanella predicted to Louis XIII the birth of a son, whose life would be happy and long. Indeed, after 22 years of fruitless marriage, Anna of Austria gave birth to the future Louis XIV, the “Sun King”.
Campanella was released in 1626 and was acquitted in 1629. Campanella spent the end of his life in France, where he received a pension from Cardinal Richelieu.
Campanella was not sufficiently appreciated as a representative of the philosophy of the New Age, because his ideas on different reasons disgusted people of various directions. Some were frightened off by his teaching about the involvement of everything that exists in God, which could seem like pantheism; others were repelled by his communism, others were repulsed by his religious beliefs and theocratic ideals. In addition to his philosophical significance, Campanella was the "front fighter" of contemporary positive science and firmly defended Galileo, which Descartes did not dare to do after him.
Campanella predicted his date of death - June 1, 1639, during a solar eclipse, and died May 21, 1639 in the Jacobin monastery in Paris 10 days before the predicted day.
Bibliography
Most of Campanella's writings were written by him in prison and subsequently published through the efforts of his student, Adami.
1588 - "Lectiones physicae, logicae et animasticae"
1591 - "Philosophy proven by the senses" ("Philosophia sensibus demonstrata")
1593 - "On the Christian Monarchy" ("De monarchia Christianorum").
1595 - "Political dialogue against Lutherans, Calvinists and other heretics" ("Dialogo politico contra Luterani, Calvinisti e altri heretici")
1602 - "City of the Sun" ("La citta del Sole")
1620 - "On the sensation of things and magic" ("De sensu rerum et magia")
1622 - "Protection of Galileo" ("Apologia pro Galileo")
1622 - "Selected" ("Scelta")
1629 - "Astrologicorum libri VII, in quibus Astrologia, omni superstitione Arabum et Judaeorum eliminata, philosophice tractatur etc"
1631 - "Defeated Atheism" ("Atheismus triumphatus")
1633 - "Monarchy of the Messiah"
1638 - "Metaphysics"
"Poesie filosofiche" (Philosophical Poems), published in Italy for the first time in 1834.
Opera latina. T. 1-2. - Torino: Botteqa, published in 1975.
Biography (Gorfunkel A.Kh., Tommaso Campanella, M., "Thought", 1969, p. 31 and 41.)
Italian thinker, poet, politician.
He led a conspiracy in Naples against Spanish rule in Italy, for which he was captured and sentenced to life imprisonment. During almost 27 years in prison, he wrote dozens of essays on philosophy, politics, astronomy, and medicine. He wrote his compositions by tying a pencil to the hand twisted by the jailers on the rack ...
“Campanella lists his sufferings as follows: “Fifty times I was imprisoned and seven times I was subjected to the most cruel torture. The last torture lasted 40 hours. I was tightly bound with ropes that dug into my body to the bone, and with my hands tied back, they hung me on a sharpened stake, which tore my body and released 10 pounds of blood from me. After a six-month illness, I somehow miraculously recovered and was put back in the pit. Fifteen times I was called to court and tried. When I was first asked, “How can you know something that you have never been taught? Isn’t this the devil’s delusion?” I answered: "In order to possess my knowledge, I had to burn more oil during many sleepless nights than you have drunk wine in your whole life." On another occasion, I was accused of having written a book “about 3 false teachers”, while it was written 30 years before my birth. The opinions of Democritus were attributed to me, while I was his opponent. I was accused of harboring hostile feelings towards the church, while I wrote an essay “on the Christian monarchy”, in which it is proved that no philosopher could invent a republic like that which was established in Rome in the time of the apostles. I was called a heretic when I publicly rebelled against the heretics of my time. Finally, I was accused of rebellion and heresy for suggesting the possibility of the existence of spots on the sun, moon and stars, while Aristotle considered the world to be eternal and incorruptible. And for all this I was thrown, like Jeremiah, into the underworld, deprived of air and light.
Such a long and difficult imprisonment of Campanella aroused horror in everyone. Even Pope Paul V was amazed abuse and personally petitioned the Spanish king for clemency, but Philip III remained adamant, and only with the death of this sovereign did the hour of Campanella's liberation finally come.
Gaston Tissandier, Martyrs of Science, M., "Capital and Culture", 1995, p. 170-171.
“Books were taken away from him - he wrote poetry. Memory was like a library for him. Deprived of paper, he wrote down his thoughts on the walls of the cell, using a system of signs of his own invention. […] His main philosophical work is a huge "Metaphysics" (in the last version it was a folio of about 1000 pages fine print) Campanella was forced to restore from memory five times […] The extensive and diverse literary heritage of Tommaso Campanella more than once baffled researchers of his political and philosophical views. More than 30,000 pages, books on astrology and mathematics, rhetoric and medicine, theological treatises and political pamphlets, Latin eclogues and Italian poetry.
Biography (en.wikipedia.org)
Born in Calabria in the family of a shoemaker, there was no money for education in the family, and Giovanni, driven by a thirst for knowledge in early youth, joined the Dominican order, where at the age of 15 he took the name Tommaso (Thomas - in honor of Thomas Aquinas). He reads a lot, studies the works of ancient and medieval philosophers. He writes his own works philosophical themes. While still a young man, he speaks with brilliance at theological debates. However, within the walls of the monastery, for the first time, he also met with denunciations of envious people. A case was fabricated against him for using the monastery library without permission, he is arrested and sent to Rome. And although he was soon released, suspicions remained. The time of wanderings began: Florence (Medici library), Bologna, Padua, Venice. This time can be characterized as the period of its formation.
In his wanderings, he encounters the oppression and suffering of the people. He comes to the conclusion that he is called upon to change the existing order and organizes a conspiracy to free Calabria from the Spanish yoke. He convinces the priests of the monastery of this, and they support him. He is also supported by the local nobility. More than a thousand people joined this movement. However, Campanella's plans to create a free republic were not destined to come true. Betrayal frustrates the plans, and in 1599 Campanella was arrested on charges of plotting to overthrow the Spaniards and the entire existing system in order to proclaim a republic. An abundance of sins saves him from the death penalty. For he is not only a criminal, but also a heretic, and this is already the competence not of the Spanish authorities, but of the church tribunal. Campanella is saved and doomed to long torment. Subjected to repeated torture, he was sentenced by the Inquisitorial Tribunal in 1602 to life imprisonment and spent 27 years in prison, until, thanks to the intervention of Pope Urban VIII, he was released in 1626. Despite the harsh conditions of the prisoner in those gloomy casemates, this gifted and the versatile man retained his inherent clarity of mind and wrote many of his wonderful works, among which his City of the Sun shines.
Last years Campanella lived in France, where Cardinal Richelieu granted him a pension. The latest work Campanella became a Latin poem in honor of the birth of the Dauphin, the future Louis XIV.
Creation
Most of Campanella's writings were written by him in prison and subsequently published through the efforts of his student, Adami. Campanella expounds his political and economic views in "Civitas solis", "Questiones sull" optima republica" and "Philosophia realis". Their distinguishing feature is a mixture of a fantastic element with a sound, real idea of life. "Civitas solis" depicts the ideal in the form of a novel country - the city of the Sun.
City of Sun
The population of this city-state leads a "philosophical life in communism", that is, they have everything in common, including wives. With the destruction of property, many vices are destroyed in the city of the Sun, all pride disappears and love for the community develops. The people are ruled by the supreme high priest, who is called the Metaphysician and is chosen from among the wisest and most learned citizens. To help him, a triumvirate of Power, Wisdom and Love was established - a council of three leaders subordinate to Metaphysics of the entire political and public life countries. Might is in charge of the affairs of war and peace, Wisdom directs the sciences and education, Love takes care of education, agriculture, food, as well as such an arrangement of marriages in which "the best children would be born." Campanella finds it strange that people care so much about the offspring of horses and dogs, not at all thinking about the "human offspring", and considers it necessary to strictly select the spouses, for the perfection of the generation. In the city of the Sun, priests are in charge of this, precisely determining who is obliged to temporarily marry whom to produce children, moreover, plump women are combined with thin men, etc.
Those women who are barren become common wives. Just as arbitrarily, but according to the abilities of each, work is distributed among the inhabitants; it is commendable to participate in many varied works. The remuneration for labor is determined by the superiors, and no one can be deprived of what is necessary. The duration of the working day is determined at 4 hours and can be further reduced with further technical improvements that Campanella saw in the future: for example, he predicted the appearance of ships that would move without sails and oars, using an internal mechanism. The religion of the inhabitants of the city of the Sun is, in all likelihood, the religion of Campanella himself: deism, religious metaphysics, mystical contemplation; all rituals and forms are eliminated. Like the city of the Sun, Campanella wanted to see the whole world and predicted a "world state" in the future. It seemed to him that Spain and the Spanish king were called to this world political domination, side by side with which the world domination of the Pope of Rome should be consolidated (an idea developed by him in his De Monarchia Messiae and reappearing in the history of socialism in the doctrine of the Saint-Simonists).
See R. von Mohl, Geschichte u. Literatur der Staatwissenschaften" (I); Sudre, "Histoire du communisme"; Reyband, "Reformateurs ou socialistes modernes" (vol. I); Villegardelle, "La cite du soleil" (1841; translation, with an introduction); Amabile, "Fra T. Campanella, la sua congiura, i suoi processi e la sua pazzia" (1882); article by prof. Lexis in Handworterbuch der Staatswissenschaften.
Philosophy
Campanella's worldview surprisingly combines all three main directions of the new philosophy - empirical, rationalistic and mystical, which appeared separately from his younger contemporaries Bacon, Descartes and Jacob Boehme. (Bacon was born somewhat earlier than Campanella, but Campanella's first philosophical work ("Lectiones physicae, logicae et animasticae") was published in 1588, and Bacon's first work only in 1605).
Like Bacon, Campanella sets out to "restore the sciences" (instauratio scientiarum, cf. Bacon's instauratio magna), that is, to create a new universal science on the ruins of medieval scholasticism. He recognizes external experience, internal meaning and revelation as the sources of true philosophy. The starting point of knowledge is sensation. The brain traces of sensations preserved by memory and reproduced by the imagination provide material to the understanding, which puts them in order according to logical rules and draws general conclusions from particular data by induction, thus creating experience - the basis of any "worldly" science (compare with Bacon).
However, sensory-based cognition by itself is insufficient and unreliable:
* it is not enough because we cognize in it not objects, what they really are, but only their appearance for us, that is, the way they act on our feelings (cf. Kant);
* unreliable because sensations in themselves do not represent any criterion of truth, even in the sense of sensual-phenomenal reality: in a dream and in insane delirium, we have vivid sensations and ideas that are taken for reality, and then rejected as deception; limiting ourselves to sensations alone, we can never be sure whether we are in a dream or in delirium (cf. Descartes).
But if our sensations and all sensory experience based on them do not testify to the actual existence of objects given in it, which may be dreams or hallucinations, then even in this case (that is, even as a delusion), it testifies to the actual existence of the erring one. Deceptive sensations and false thoughts nevertheless prove the existence of a feeling and a thinker (cf. Cartesian cogito - ergo sum). Thus, directly in our own soul or in our inner feeling, we find reliable knowledge of actual being, on the basis of which we, by analogy, conclude about the being of other beings (compare with Schopenhauer).
The inner feeling, testifying to our existence, at the same time reveals to us the basic definitions or methods of all being. We feel ourselves: 1) as force, or power, 2) as thought, or knowledge, and 3) as will, or love. These three positive definitions of being are to varying degrees characteristic of everything that exists, and they exhaust the entire inner content of being. However, both in ourselves and in the beings of the external world, being is united with non-being, or nothingness, since each given being is this and is not another, is here and is not there, is now and is not after or before. This negative point also extends to the inner content or quality of all being in its three basic forms; for we have not only strength, but also weakness, we not only know, but we are in ignorance, we not only love, but also hate. But if in experience we see only a confusion of being with non-being, then our mind has a negative attitude towards such a mixture and affirms the idea of a completely positive being, or an absolute being, in which power is only omnipotence, knowledge is only omniscience, or wisdom, will is only perfect Love. This idea of the Deity, which we could not draw from either external or internal experience, is the suggestion or revelation of the Deity itself (cf. Descartes).
The further content of philosophy is then derived from the idea of God. All things, insofar as they have a positive being in the form of power, knowledge and love, proceed directly from the Deity in its three respective determinations; the negative side of everything that exists, or the admixture of non-existence in the form of weakness, ignorance and malice, is allowed by the Divine as a condition for the fullest manifestation of its positive qualities. In relation to the chaotic multiplicity of mixed being, these three qualities manifest themselves in the world as three constructive influences (influxus): 1) as an absolute necessity (necessitas), to which everything is equally subject, 2) as the highest fate, or fate (fatum), to which all things and events are connected in a certain way, and 3) as a universal harmony, by which everything is consistent, or is brought to internal unity.
With their external phenomenal separateness, all things in their inner essence, or metaphysically, participate in the unity of God, and through it are in inseparable secret communion with each other. This "sympathetic" connection of things, or natural magic, assumes at the basis of all creation a single world soul - the universal instrument of God in the creation and management of the world. Intermediary natural-philosophical categories between the world soul and the given world of phenomena were Campanella's space, warmth, attraction and repulsion. In the natural world, the metaphysical communication of beings with God and among themselves is manifested unconsciously, or instinctively; man in religion consciously and freely seeks union with the Divine. This ascending movement of man corresponds to the descent of the Divine to him, culminating in the incarnation of divine Wisdom in Christ.
The application of the religious-mystical point of view to humanity as a social whole led Campanella in his youth to his theocratic communism (see above).
Campanella was not sufficiently appreciated as a representative of the philosophy of the New Age, because his ideas from different sides disgusted people of various directions. Some were frightened off by his teaching about the involvement of everything that exists in God, which could seem like pantheism; others were repelled by his communism, others were repulsed by his religious beliefs and theocratic ideals. In addition to his philosophical significance, Campanella was the "front fighter" of contemporary positive science and firmly defended Galileo, which Descartes did not dare to do after him.
Artworks
* Aforismi politici, a cura di A. Cesaro, Guida, Napoli 1997
* An monarchia Hispanorum sit in argomento, vel in statu, vel in decremento, a cura di L. Amabile, Morano, Napoli 1887
* Antiveneti, a cura di L. Firpo, Olschki, Firenze 1944
* Apologeticum ad Bellarminum, a cura di G. Ernst, in Rivista di storia della filosofia, XLVII, 1992
* Apologeticus ad libellum ‘De siderali fato vitando’, a cura di L. Amabile, Morano, Napoli 1887
* Apologeticus in controversia de concepitone beatae Virginis, a cura di A. Langella, L'Epos, Palermo 2004
* Apologia pro Galileo, a cura di G. Ditadi, Isonomia, Este 1992
* Apologia pro Scholis Piis, a cura di L. Volpicelli, Giuntine-Sansoni, Firenze 1960
* Articoli prophetales, a cura di G. Ernst, La Nuova Italia, Firenze 1977
*Astrologicorum libri VII, Francofurti 1630
* L'ateismo trionfato, ovvero riconoscimento filosofico della religione universale contra l'antichristianesimo macchiavellesco, a cura di G. Ernst, Edizioni della Normale, Pisa 2004 ISBN 88-7642-125-4
* De aulichorum technis, a cura di G. Ernst, in "Bruniana e Campanelliana", II, 1996
* Avvertimento al re di Francia, al re di Spagna e al sommo pontefice, a cura di L. Amabile, Morano, Napoli 1887
* Calculus nativitatis domini Philiberti Vernati, a cura di L. Firpo, in Atti della R. Accademia delle Scienze di Torino, 74, 1938-1939
* Censure sopra il libro del Padre Mostro. Proemio e Tavola delle censure, a cura di L. Amabile, Morano, Napoli 1887
* Censure sopra il libro del Padre Mostro: "Ragionamenti sopra le litanie di nostra Signora", a cura di A. Terminelli, Edizioni Monfortane, Roma 1998
* Chiroscopia, a cura di G. Ernst, in "Bruniana e Campanelliana", I, 1995
* La Citta del Sole, a cura di L. Firpo, Laterza, Roma-Bari 2008 ISBN 88-420-5330-9
* Commentaria super poematibus Urbani VIII, codd. Barb. Lat. 1918, 2037, 2048, Biblioteca Vaticana
* Compendiolum physiologiae tyronibus recitandum, cod. Barb. Lat. 217 Biblioteca Vaticana
* Compendium de rerum natura o Prodromus philosophiae instaurandae, Francofurti 1617
* Compendium veritatis catholicae de praedestinatione, a cura di L. Firpo, Olschki, Firenze 1951
* Consultationes aphoristicae gerendae rei praesentis temporis cum Austriacis ac Italis, a cura di L. Firpo, Olschki, Firenze 1951
* Defensio libri sui "De sensu rerum', apud L. Boullanget, Parisiis 1636
* Dialogo politico contro Luterani, Calvinisti e altri eretici, a cura di D. Ciampoli, Carabba, Lanciano 1911
* Dialogo politico tra un Veneziano, Spagnolo e Francese, a cura di L. Amabile, Morano, Napoli 1887
* Discorsi ai principi d'Italia, a cura di L. Firpo, Chiantore, Torino 1945
* Discorsi della liberta e della felice soggezione allo Stato ecclesiastico, a cura di L. Firpo, s.e., Torino 1960
* Discorsi universali del governo ecclesiastico, a cura di L. Firpo, UTET, Torino 1949
* Disputatio contra murmurantes in bullas ss. Pontificum adversus iudiciarios, apud T. Dubray, Parisiis 1636
* Disputatio in prologum instauratarum scientiarum, a cura di R. Amerio, SEI, Torino 1953
* Documenta ad Gallorum nationem, a cura di L. Firpo, Olschki, Firenze 1951
* Epilogo Magno, a cura di C. Ottaviano, R. Accademia d'Italia, Roma 1939
* Expositio super cap. IX epistulae sancti Pauli ad Romanos, apud T. Dubray, Parisiis 1636
*Index commentariorum Fr. T. Campanellae, a cura di L. Firpo, in Rivista di storia della filosofia, II, 1947
* Lettere 1595-1638, a cura di G. Ernst, Istituti Editoriali e Poligrafici Internazionali, Pisa-Roma 2000
* Lista dell'opere di fra T. Campanella distinte in tomi nove, a cura di L. Firpo, in "Rivista di storia della filosofia", II, 1947
* Medicinalium libri VII, ex officina I. Phillehotte, sumptibus I. Caffinet F. Plaignard, Lugduni 1635
*Metafisica. Universalis philosophiae seu metaphysicarum rerum iuxta propria dogmata. Liber 1?, a cura di P. Ponzio, Levante, Bari 1994
*Metafisica. Universalis philosophiae seu metaphysicarum rerum iuxta propria dogmata. Liber 14?, a cura di T. Rinaldi, Levante, Bari 2000
* Monarchia Messiae, a cura di L. Firpo, Bottega d'Erasmo, Torino 1960
* Philosophia rationalis, apud I. Dubray, Parisiis 1638
* Philosophia realis, ex typographia D. Houssaye, Parisiis 1637
* Philosophia sensibus demonstrata, a cura di L. De Franco, Vivarium, Napoli 1992
* Le poesie, a cura di F. Giancotti, Einaudi, Torino 1998
* Poetica, a cura di L. Firpo, Mondatori, Milano 1954
* De praecedentia, presertim religiosorum, a cura di M. Miele, in Archivum Fratrum Praedicatorum, LII, 1982
* De praedestinatione et reprobatione et auxiliis divinae gratiae cento Thomisticus, apud I. Dubray, Parisiis 1636
* Quod reminiscentur et convertentur ad Dominum universi fines terrae, a cura di R. Amerio, CEDAM, Padova 1939 (L. I-II), Olschki, Firenze 1955-1960 (L. III-IV)
* Del senso delle cose e della magia, Rubbettino, Soveria Mannelli 2003
* De libris propriis et recta ratione. Studendi syntagma, a cura di A. Brissoni, Rubbettino, Soveria Mannelli 1996
* Theologia, L. I-XXX, various editions.
Literature
* Asmus VF Tommaso Campanella // Under the banner of Marxism. - 1939. - No. 7.
* Alexandrov G. F. History of Western European Philosophy: Proc. for high fur boots and humanit. fak. universities / Institute of Philosophy. - 2nd ed., add. - M.; L.: AN SSSR, 1946. - 513 p.
* Essays on history physical education: Collection of works. issue 5. - M.: FiS; M., 1950. - 206 p.
* Shtekli A. E. Campanella. - M., 1959.
* Rutenburg V. I. Campanella. - L., 1956.
* On labor education: reader / comp. Aksenov D. E. - M.: Uchpedgiz, 1962. - 410 p.
* Gorfunkel A.Kh. Tommaso Campanella. - M.: Thought, 1969. - 249 p. - (Thinkers of the past).
* Gorfunkel A.Kh. Humanism and natural philosophy of the Italian Renaissance. - M.: Thought, 1977.
* Shtekli A. E. "City of the Sun": utopia and science. - M., 1978.
* Lvov S. L. Citizen of the City of the Sun: The Tale of Tommaso Campanella. - M.: Politizdat, 1979. (Fiery revolutionaries). - 437 p., ill. Same. - 1981. - 439 p., ill.
* Gorfunkel A.Kh. Philosophy of the Renaissance. - M.: Higher school, 1980. - S. 301-328.
* Panchenko D.V. Pythagorean sources of the "City of the Sun" by Campanella and Pseudo-Occellus.// Auxiliary historical disciplines, No. 15, 1983. - S. 186-192.
* Panchenko D. V. Campanella and Yambul. Experience of textual analysis//Auxiliary historical disciplines. - L., 1982. - T.13.
* Panchenko D. V. Yambul and Campanella (On some mechanisms of utopian creativity) // Antique heritage in the culture of the Renaissance. - M., 1984. - S. 98-110.
* Panchenko D. V. The origin of the Latin edition of the "City of the Sun" by T. Campanella. // Auxiliary historical disciplines, No. 18. 1987. P. 288-302.
* History of philosophy in brief. - M.: Thought, 1994. - 590 p.
* Reale J. Western philosophy from its origins to the present day. T. 3: New time (From Leonardo to Kant) / Reale J., Antiseri D. - St. Petersburg: LLP TK "Petropolis", 1996. - 713 p.
* Cicolini L. S. “Political aphorisms” by Campanella // History of socialist doctrines. - M., 1987. - S. 172-196.
* Anthology of world philosophy: Renaissance. - Minsk; M.: Harvest: AST, 2001. - 927 p.
* Amabile L. V. 1-2 // Fra Tommaso Campanella ne Castelli di Napoli, in Roma ed in Parigi. - Napoli, 1887.
* Firpo L. Ricerche campanelliane. - Firenze, 1947.
Born in Calabria in the family of a shoemaker, there was no money for education in the family, and Giovanni, driven by a thirst for knowledge in early youth, joined the Dominican order, where at the age of 15 he took the name Tommaso (Thomas - in honor of Thomas Aquinas). He reads a lot, studies the works of ancient and medieval philosophers. He himself writes works on philosophical topics. While still a young man, he speaks with brilliance at theological debates. However, within the walls of the monastery, for the first time, he also met with denunciations of envious people. A case was fabricated against him for using the monastery library without permission, he is arrested and sent to Rome. And although he was soon released, suspicions remained. The time of wanderings began: Florence (Medici library), Bologna, Padua, Venice. This time can be characterized as the period of its formation.
In his wanderings, he encounters the oppression and suffering of the people. He comes to the conclusion that he is called upon to change the existing order, and organizes a conspiracy to free Calabria from the Spanish yoke. He convinces the priests of the monastery of this, and they support him. He is also supported by the local nobility. More than a thousand people joined this movement. However, Campanella's plans to create a free republic were not destined to come true. Betrayal frustrates the plans, and in 1599 Campanella was arrested on charges of plotting to overthrow the Spaniards and the entire existing system in order to proclaim a republic. An abundance of sins saves him from the death penalty. For he is not only a criminal, but also a heretic, and this is already the competence not of the Spanish authorities, but of the church tribunal. Campanella is spared his life and doomed to a long torment. Subjected to repeated torture, he was sentenced by the Inquisitorial Tribunal in 1602 to life imprisonment and spent 27 years in prison until, thanks to the intervention of Pope Urban VIII, he was released in 1626. Despite the harsh conditions of the prisoner, in those gloomy casemates this gifted and versatile person retained his inherent clarity of mind and wrote many of his wonderful works, including the famous one.
Last years Campanella lived in France, where Cardinal Richelieu granted him a pension. Campanella's last work was a Latin poem in honor of the birth of the Dauphin, the future Louis XIV.
Read the biography of the philosopher: briefly about life, basic ideas, teachings, philosophy
TOMMASO CAMPANELLA
(1568-1639)
Italian philosopher, poet, politician. Creator of the communist utopia; Dominican monk. In "Philosophy Proven by Sensations" B. Tolesio defended natural philosophy. He spent more than 30 years in prisons, where he created dozens of works on philosophy, politics, astronomy, medicine, including "The City of the Sun". Author of canzones, madrigals, sonnets.
Tommaso Campanella was born on September 5, 1568 in the small village of Stepiano in Calabria. His father, a poor shoemaker, gave him a name at baptism. Giovanni Domenico. The boy was lucky, in early childhood there was a man who taught him to read and write.
At the age of fourteen, admiring the eloquence of a preacher - a Dominican monk, carried away by stories about the learned traditions of the Order of St. Dominic, about the pillars of Catholic theology, Albert the Great and Thomas Aquinas, he leaves for a monastery.
In 1582, Giovanni enters the spiritual order of the Dominicans. The young man took the monastic name of Tommaso. He studies the Bible, turns to the works of Greek and Arabic commentators on the works of Aristotle.
A real revolution in his thinking was made by the book of the great Italian scientist and philosopher Bernardino Telesio "On the nature of things according to its own foundations." Tommaso took it as a real revelation. "The criterion of truth is experience!" - the author stated.
An important role in the fate of the young Campanella was played by the Dominican order, which fought against the Jesuit order created by Ignatius Loyola, which overshadowed other spiritual brotherhoods with its glory. The Dominicans sought to use Tommaso's extraordinary abilities for science and outstanding oratorical talent in the fight against a competitor.
Campanella was carried away by disputes and for ten years everywhere won brilliant victories, intoxicating himself and at the same time arousing the envy and hatred of other spiritual orders, especially the Jesuits. He declared almost open war on their order, he demanded its eradication, because the Jesuit order "distorts the pure teaching of the Gospel and turns it into an instrument of the despotism of princes."
In 1588, Campanella met the Jew Abraham, a great connoisseur of the occult sciences and an adherent of the teachings of Telesio. He taught a young friend to make horoscopes and predicted an extraordinary fate and a great future for him. Subsequently, Tommaso will say: "I am the bell that heralds a new dawn!" (In Italian "campanella" means "bell"). When Martha's book, Aristotle's Fortress Against the Principles of Bernardino Telesio, came out, Campanella wrote a refutation of Philosophy Based on Sensations. His main thesis was that nature should be explained not on the basis of the a priori judgments of the old authorities, but on the basis of sensations obtained as a result of experience. Criticizing scholastic thinking, Campanella spiritualized all of nature, considering it as a living organism. An interesting detail: Marta worked on the essay against Telesio for seven years, and Campanella had only seven months to debunk the dogmatic treatise. In order to publish a book, he fled from the monastery to Naples. Following the fugitive, a rumor flew: Tommaso sold his soul to the devil, composes and spreads heresy. They were interested in the Inquisition.
In Naples, Abraham was arrested by the Inquisition, and later, as a heretic, he was burned at the stake in Rome.
Campanella found support from the wealthy Neapolitan del Tufo, who shared the views of Telesio. In the evenings, famous scientists, doctors, writers gathered in the Neapolitan's house. They heatedly discussed new books, ideas. Here Campanella first heard about Giordano Bruno, got acquainted with "Utopia" by Thomas More.
In 1591 a refutation book was published. This event became a real holiday for admirers of Telesio's teachings. The reaction of the "holy church" was different. The author of the "seditious" essay was arrested and taken to the tribunal of the Order of the Inquisition. During one of the interrogations he was asked: "How do you know what you have never been taught?" - "I have burned more oil in the lamps than you have drunk wine in your life!" - answered the prisoner.
For a whole year they kept him in the dark, damp basement of the Inquisition. And only thanks to the intervention of influential friends, he managed to avoid a harsh sentence. Tommaso was offered to leave Naples and go to the monastery, to his homeland. In a categorical manner, he was ordered to strictly adhere to the teachings of Thomas Aquinas and condemn the views of Telesio.
However, Campanella was in no hurry to return to Calabria. At the end of September 1592, he arrived in Rome, then went to Florence, where, by letters of recommendation, he was favorably received by the Grand Duke Ferdinand. But the cautious duke gave the position of teacher of philosophy at the university to Tommaso's ideological opponent - Marta.
Campanella goes to Bologna, from there to Padua, where he restores from memory the book "On the Universe" stolen during the trip, writes about twenty new works, including a response to Chiocco's book "Philosophical and Medical Research", in which Telesio was sharply criticized. Despite the ban of the tribunal, Campanella again defends his teacher. "Telesio's Apologia" is perceived by churchmen as a frank challenge. By order of the Inquisitor of Padua, the thinker is taken into custody. During a search, they find a seditious book on geomancy - predictions from figures in the sand.
Friends tried to free the Dominican, but the night patrol thwarted their plans. After the failed escape, Campanella was taken over by the Holy Office. He was shackled and sent to Rome in January 1594. The Thinker was kept in prison for almost two years. The Inquisition clearly did not have enough materials for prosecution. Only in December 1596 did the tribunal announce its decision. Campanella was declared "highly suspected of heresy" and sentenced to abdicate.
On a cold morning, Tommaso, dressed in a sanbenito - the shameful rags of a heretic, was brought to the church of St. Mary over Minerva, forced to kneel and pronounce the established formula of renunciation and seal it with his signature.
Campanella was released with an obligation not to leave Rome anywhere. The surveillance didn't stop. He did not give any reasons for denunciations. Nevertheless, two months later, Tommaso was again in prison. It was enough for the Inquisition to hear that in Naples some criminal, before his execution, declared the heretical views of Campanella. Again investigation, again interrogations. In the manuscripts of the defendant looking for clear evidence of his guilt. After ten months in prison, Tommaso was released in December 1597. But they put a condition - a mandatory return to their homeland. All his writings that were in the hands of the holy service were banned. Campanella spends almost four months in Naples, then wanders around Italy, groaning under the yoke of the Spanish crown. Finally returns to Calabria. Unable to look at the suffering of the people, he dreams of proclaiming it a free republic.
... The headquarters of the conspiracy settled in Stilo in the monastery of St. Mary, where Campanella lived. More than three hundred Dominicans, Augustinians and Franciscans were involved in the movement, by the beginning of the uprising, two hundred preachers had to go to the villages to raise the people. .
Campanella managed to establish contact with the commander of the Turkish fleet, the Italian Bassa Chikala, who promised to close the sea route to replenish the Spanish garrison and even land his own troops.
But the traitors betrayed the rebels. Most of its leaders, including Campanella, were arrested. The prisoners were brought to Naples, from where they were sent to prisons. Most were sent to Castel Nuovo.
Never in his life did Campanella write poetry with such passion as in Castel Nuovo. Here he truly understood the power of poetry. He dedicated his poems to his friend Dionysius, his brothers in spirit. Poems praising the courage of the steadfast were circulated throughout the prison. True, Campanella made sure that the glory of the great soothsayer, astrologer and magician spread about him. Officers on duty came to his cell. He made horoscopes, initiated into the secrets of magic, gave astrological and medical advice. For horoscopes, they brought him paper and ink, and in gratitude for predicting a happy future, they brought food or carried out small assignments. At the end of November, the investigation resumed. All the threads of the conspiracy stretched to Campanella. However, Tommaso continued to deny involvement in the uprising. He withstood the most sophisticated torture and did not confess to the charges. But no matter how staunchly Tommaso held on, he could not escape punishment. Ahead loomed the gallows and quartering. Then he pretended to be crazy.
The certainty of the members of the tribunal that Campanella was feigning insanity was of no decisive importance. Torture had the last word. They dragged him to the dungeon, tied a heavier load to his feet and put him on the rack. He endured everything.
The exhausted Tommaso was thrown into a cell. His sister Dianora nursed him. In exceptional cases, she was allowed to enter the men's cells. The girl brought paper, pens, ink, food to her lover. Meanwhile, the tribunal decided to apply to the prisoner the most severe torture called "velya". The bloody torture continued for about forty hours. Tommaso was losing consciousness, but did not give himself away. Exposure Campanella during the "Vella" influenced the course of the process. He was "cleared" of suspicion and was legally considered insane. The verdict was postponed until he regained his sanity. The process dragged on.
Torture undermined the health of the prisoner. He couldn't move. The forces were fading away. Campanella was in despair that he would not have time to write the already considered book "City of the Sun". Giampietro's father and brother appeared in his cell. However, the joy of meeting with relatives was overshadowed: after all, they are both illiterate. Overcoming the pain, the thinker himself took up the pen.
But even Campanella himself could not then imagine that the "City of the Sun" would forever immortalize his name ...
"City of the Sun" - the most significant work of Tommaso Campanella. It was created, undoubtedly, under the influence of "Utopia" by Thomas More; just like "Utopia", it is written in the form of a dialogue between two people: the Sailor, who returned from a distant voyage, and the Hotel. The sailor tells Gostinnik about his trip around the world, during which he ended up in the Indian Ocean on a wonderful island with the city of the Sun.
The city is located on a mountain and is divided into seven belts, or circles. In each of them there are comfortable premises for living, working and resting. Defense structures are also provided: ramparts, bastions.
The main ruler among the inhabitants of the city is the high priest - the Sun. He decides all worldly and spiritual matters. He has three assistants - the manager: Power, Wisdom and Love. The first deals with the affairs of peace and war, the second - with art, construction, sciences and their respective institutions and educational institutions. Love takes care of the procreation, the upbringing of newborns. Medicine, pharmacy, all agriculture is also in her charge. The third assistant also supervises those officials who are entrusted with the management of food and clothing.
During the new moon and full moon, the Great Council meets. All over 20 years of age have a say in public affairs. They may complain about the wrong actions of the authorities or express their praise to him. Government, that is, the Sun. Wisdom, Power and Love is collected every eight days. Other ruling persons are elected by the four supreme rulers. Unscrupulous leaders can be removed by the will of the people. The exception is the four higher ones. They resign themselves, having previously consulted among themselves, and only when a wiser, more worthy one can come to replace them.
There is no private property in the City of the Sun. The community equalizes people. They are both rich and poor at the same time. The rich because they have everything, the poor because they do not have their own property. Public property in a "sunny" state is based on the labor of its citizens.
In the state of Campanella, the equality of men and women is established. The "weak" sex even undergoes military training in order to participate in the defense of the state in case of war. The working day lasts four hours. Campanella assumed the state regulation of marital relations, neglecting the personal affections of a person. In the city of the Sun, astrological superstitions are recognized, there is a religion, they believe in the immortality of the soul.
Work and exercise will make people healthy and beautiful. There are no ugly women in the city of the Sun, because "thanks to their occupations, a healthy skin color is formed, and the body develops, and they become stately and alive, and beauty is revered in them in harmony, liveliness and vigor. Therefore, they would be subjected to death one who, out of a desire to be beautiful, would begin to blush her face, or would wear high-heeled shoes to appear taller, or a long-skirted dress to hide her oaky legs. Campanella argues that all the whims of women appeared as a result of idleness and lazy effeminacy. In order for the children to be physically and spiritually perfect, an experienced doctor, using the data of science, selects parents according to their natural qualities so that they ensure the birth of the best offspring.
But at the same time, the "sunny" state is a union of cheerful people, free from the power of things. This is a union of people who skillfully combine physical and mental labor, harmoniously developing their physical and spiritual strength. This is a union of people for whom work is not hard labor and torment, but a pleasant, exciting, glory-filled and honored occupation.
When the faithful Dianora completed the correspondence of the City of the Sun, Campanella was happy. His dream has come true.
Despite the fact that, after being tortured, Campanella was legally considered insane and could not be convicted, on January 8, 1603, the Holy Office sentenced him to life imprisonment.
Campanella secretly continued to work. Having finished in the first months of 1603 "Metaphysics", he immediately proceeded to the treatise "Astronomy". At this time, a funny thing happened. Tommaso was subjected to frequent searches. Jailer Mikel Alonzo was especially zealous. Once he was "lucky": in the arms of a prisoner, he found ... his wife Laura. I must say that this story had a continuation. In 1605, Laura had a son, Giovanni Alfonso Borelli, later a famous scientist who did a lot for the development of physics, astronomy and medicine. After his death, rumors circulated in Naples that the scientist was the son of Campanella ...
Tommaso, in order to achieve freedom, tried to convince the Spaniards that his vast knowledge of politics and economics could be useful to them. To this end, he began to write "The Monarchy of the Messiah" and "Discourse on the rights that a Catholic king has in the New World."
He sent the viceroy a treatise "Three Discourses on How to Increase the Revenue of the Kingdom of Naples." However, the advisers rejected his proposals.
Campanella's efficiency can only be envied. In a short time, he wrote two books of the treatise "Medicine" and embarked on a long-conceived work "Questions of Physics, Morals and Politics", "On the Best State".
The fame of Campanella spread throughout many European countries. Foreigners who came to Naples tried to get a meeting with him with the help of letters of recommendation or bribery. Campanella in a short time managed to give them a whole lecture on philosophy or medicine.
He gave all his strength to continue working in secret from the jailers. He supplemented and expanded "Medicine", wrote "Dialectic", "Rhetoric" and "Poetics". Increasingly, he is thinking of publishing his works abroad.
It was at this time that Campanella learned about Galileo. He dedicates "Four Articles on Galileo's Discourse" to him. And when the church declared the teachings of Copernicus "stupid", "absurd", "heretical" and forbade Galileo, who became a follower of the great Polish scientist, to develop it, Campanella writes a new treatise - "Galileo's Apology" Skillfully using quotes from the Bible, he proves that the views Galileo do not contradict the Holy Scriptures.
Years passed. Campanella continued to languish in prison. Thanks to Campanella's friend Tobius Adami, the books of the famous prisoner appear one after another in Protestant Germany. In 1617, the "Harbinger of the Restored Philosophy" was published - this is how Adami called the manuscript he found of an early work of Campanella. Then he published the works "On the Meaning of Things", "The Apology of Galileo", published under a pseudonym a collection of poems and, finally, in 1623 he published "Real Philosophy", in which the "City of the Sun" was first published.
Tommaso turned to Pope Paul V, Emperor Rudolf II, King Philip III, the Grand Duke of Tuscany, Roman cardinals and Austrian archdukes ... Tommaso listed his books - those that had already been written, and those that he could still write. However, his fate was of little concern.
Rescued by the activity of numerous friends. On May 23, 1626, the famous prisoner, after twenty-seven years in prison, saw the sun over his head.
Less than a month later, Campanella again found himself in the prison of the Inquisition, to which the power of the viceroy did not extend. The prisoner found himself in a gloomy, damp basement of a mansion in Piazza della Carito. It was here thirty-five years ago that Campanella began his dark prison epic.
His new release was helped by a quarrel between the greats of this world - Pope Urban VIII with the Spanish court. The Spaniards began to spread the false predictions of numerous astrologers about the imminent death of the head of the Catholic Church. The horoscopes even indicated the date of the death of the pope, allegedly predicted by the arrangement of the stars. The suspicious viceroy of God believed and finally lost his peace. Tommaso started a rumor that he knew the secret of how to avoid the fate foretold by the stars. The rumors got to my dad. He ordered Campanella to be brought to him, who in the conversation not only did not refute the predictions of astrologers, but, on the contrary, added several observations confirming the danger hanging over the pope. On July 27, 1628, Urban VIII ordered the release of the prisoner. The thinker regained his freedom. Freedom after 50 prisons and 33 years in prison. Urban VIII unquestioningly carried out all the instructions of Campanella: he knelt in front of the fireplace, sang, said prayers, obediently repeated magic formulas.
Of course, in the fateful September, dad did not die. This strengthened his faith in the strength and knowledge of Campanella, with the help of which he managed to avoid certain death. Dad openly expressed his confession to him, often invited him to talk. Tommaso was returned the manuscripts confiscated and banned by the Inquisition.
The patronage of Urban VIII Campanella sought to use in the interests of Calabria. Through his favorite student Pignatelli, he again begins to prepare an uprising. The headquarters of the conspiracy included several influential people in Naples and other Italian cities. And again, among the conspirators was a traitor. Pignatelli fell under the arrest of the Spaniards. Campanella had no choice but to urgently leave their homeland. Late at night, under a false name, in the carriage of the French ambassador, he leaves Italy forever. October 29, 1634 Campanella arrives safely in Marseille. The famous philosopher, the legendary prisoner of the Inquisition, is met with great honors: after all, he was also an opponent of Spain - a longtime enemy of France.
In Paris, Campanella is received by Louis XIII himself. After the audience, Tommaso is settled in a Dominican monastery on Rue Saint-Honoré, and a pension is appointed.
Tommaso is negotiating with printers to publish his works. At the same time, he writes "Aphorisms on the Political Needs of France", in which he gives a number of recommendations on how to ensure victory over Spain, and handed them over to Richelieu, his patron. Campanella continues to learn and teach, remains insatiable for knowledge. On behalf of Richelieu, he leads the scientific meetings, on the basis of which the French Academy of Sciences soon grows. At the age of seventy, he studies with interest the writings of the philosopher Descartes and seeks to meet him.
The year 1637 turned out to be happy for Campanella: in the same volume as Real Philosophy, the City of the Sun was published, and soon after it, the treatise On the Meaning of Things.
On September 5, 1638, Anna of Austria gave birth to a boy who went down in history under the name of Louis XIV. Campanella, at the request of Richelieu, draws up a horoscope for the newborn, predicting that the reign of the new Louis will be long and happy. On this occasion, he wrote a long "Eclogue", in which, imitating the poems of Virgil, he promised the Dauphin glory and prosperity.
At the end of April 1639, a kidney disease bedridden the thinker. He was worried about the approaching eclipse of the Sun, which, according to his calculations, was to occur on June 1. Campanella feared that it would be fatal for him.
But he died earlier, on May 21, 1639, in the monastery of St. James, when the sun was rising over Paris.
Until the end of his life, Tommaso Campanella, like the heroes of the City of the Sun, firmly believed that the time would come in the world when people would live according to the customs of the state created by his dream. In his letter to Ferdinand III, Duke of Tuscany, Campanella wrote: "Future centuries will judge us, for the present century will execute its benefactors."
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The philosophy of modern times arose due to a break with scholastic philosophizing. The symbols of this break are Bacon and Descartes. The rulers of the thoughts of the new era - Spinoza, Locke, Berkeley, Hume ...
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Tommaso Campanella(1568-1639) was one of the representatives of the Italian philosophy of nature; however, his social teaching played a more significant role: in addition to The City of the Sun, he wrote On the Christian Monarchy, On Church Authority, On the Spanish Monarchy. He defends the unity of church and secular power, rejects the Protestant Reformation, and proclaims the idea of the pope's power over all Christians.
He expresses the idea of the need for major social transformations aimed at realizing the kingdom of God on earth, calls, in accordance with Christian conscience, to eliminate private property and exploitation. Unlike More, he is fully convinced of the possibility of realizing this coup by the force of a mass uprising. Campanella becomes the head of a conspiracy in Calabria, occupied by the Spaniards. After the defeat of the conspiracy, he fled, was captured and sentenced to life imprisonment. He spent more than 25 years in prison, where he wrote most of his books, including The City of the Sun.
The book "City of the Sun" did not arise by chance, as modern Catholic researchers try to present, it is in full accordance with all spiritual and political life the author, who own experience knew the suffering of the masses. Unlike More, he does not pay much attention to economic problems. He considers the elimination of private property possible, based on the moral principles of Christianity.
State structure solar city represents an idealized theocratic system headed by a priest, the first confessor. Metaphysician marked solar symbol. His assistants - Power, Wisdom and Love - deal with issues of war and peace, military art and craft; liberal arts, sciences, schooling; issues of birth control, education, medicine, agriculture and cattle breeding. Political, secular power is intertwined with church, spiritual. The religion of the citizens of the City of the Sun merges with the philosophy of nature, the task is to unite them.
In Campanella's program, his vision of the future, there is also a demand for a worldwide unification of people, which should be led by the pope. The Roman Senate, consisting of representatives of other states, must resolve all controversial issues peacefully.
The utopian theory of Campanella, in contrast to the teachings of More, is not a product of a social analysis of the contradictions of the era, it contains a number of internal contradictions. Despite this, it has many positive elements. Thus, he predicts the enormous role of science, speaks of the education of the people, the elimination of wars, private property, and just and reasonable government.
More and Campanella belong to progressive thinkers, their socialist utopias represent an ideologically whole and fruitful course of the socio-political concepts of the Renaissance. In their work they develop the petty-bourgeois ideals of emancipation and humanism. In a philosophical sense, they positively influenced the further development of European rational thinking, in particular the philosophy of the Enlightenment.
We speak of them as the forerunners of the subsequent utopian socialism, which is the product of a higher stage of development of capitalist society. Great utopians 19th century Saint-Simon and Fourier in France, Owen in England went back to them and referred to them in the development of their systems.
