Cause Principle Unity

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<strong>Cause</strong>, principle and unity FILOTEO. Exactly, because I desire peace, and unpleasantness dipleases me. ARMESSO. Yes, but they deem that you proceed with too much severity. FILOTEO. That is to prevent them from coming back, and to daunt others from coming to dispute with me or someone else, and treating our demonstrations with such expedients. ARMESSO. The offence was private, the retaliation public. FILOTEO. None the less just for that. Many errors are committed in private, which are then justly chastised in public. ARMESSO. But that way you end up ruining your reputation, and making yourself more blameworthy than those others, because the world will declare you impatient, fantastic, daft and bizarre. FILOTEO. It does not matter, as long as they stop harassing me from now on, and if I shake the club of the cynic at them, that is so they will let me go about my business in peace. It is clear they do not want to do me kindnesses, but they should not exercise their coarseness on me. ARMESSO. But do you think it is fitting for a philosopher to set about avenging himself? FILOTEO. If those who harassed me were a Xanthippes, I would be a Socrates. ARMESSO. Don’t you know that patience and long-suffering does everyone good, and that through them we become like heroes and celebrated gods, who, according to some, defer their vengeance, and according to others, neither take revenge nor give way to anger? FILOTEO. You are wrong to think I cared to have revenge. ARMESSO. What then? FILOTEO. I was concerned with correcting – an activity that also makes us similar to gods. You know that Jove ordered poor Vulcan to work even on holidays, so that his cursed anvil goes on receiving the fierce blows of the hammer eternally. No sooner is one raised than another comes smashing down, so that the righteous thunderbolts used to chastise the guilty and unlawful are never in short supply. ARMESSO. There is a difference between you and Jove’s blacksmith, husband of the goddess of Cyprus. FILOTEO. It is enough, in any case, that I am perhaps not unlike the gods in patience and long-suffering. And those qualities were put to the test in this affair, in that I never gave full rein to my scorn and never spurred on my anger. 20
First dialogue ARMESSO. To be castigator – of the multitude, especially – is not the job of just anyone. FILOTEO. Add to that: especially when he has nothing to do with the multitude. ARMESSO. They say that you must not be an agitator in a country not your own. FILOTEO. And I say two things: first, one should not kill a foreign physician because he tries to administer cures not administered by the natives; second, I say that the true philosopher’s country is all the world. ARMESSO. But if they consider you neither philosopher nor physician nor countryman? FILOTEO. That does not make me any the less so. ARMESSO. Who will vouch you that? FILOTEO. The gods who have put me here, I who find myself here, and those who have eyes to see me here. ARMESSO. Your witnesses are very few and little-known. FILOTEO. The true physicians are indeed few and little-known, while all these people are truly ill. And I repeat that they have no right to inflict or to allow others to inflict such treatment on those who offer honest merchandise, foreigners or not. ARMESSO. Few are acquainted with this merchandise. FILOTEO. Pearls are no less precious for that reason, nor do we, therefore, dedicate less effort rallying to their defence, to save and vindicate them with all our might from the trampling of swine. May the gods favour me, Armesso, since I have never carried out acts of vengeance out of sordid selflove or low self-interest, but out of devotion for the offended majesty of my belovèd mother, philosophy. False friends and false children (for there is no worthless pedant, do-nothing phrasemaker, stupid faun or ignorant hack who does not aspire to be numbered among her family by showing up loaded with books, growing out his beard, or getting up prosopopoeical by other means) have wasted her so away that, among the common people, philosopher rhymes with impostor, quack, swindler, good-for-nothing, charlatan and howling pedant, good only as home entertainment or country scarecrow. ELITROPIO. Indeed, philosophers as a race are rated by most men as more despicable than house chaplains sprung up from the dregs of humanity, who, however, disgrace the priesthood far less than the philosophers, chosen from among every sort of beast, have shamed philosophy. 21
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CAMBRIDGE TEXTS IN THE HISTORY OF P
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PUBLISHED BY THE PRESS SYNDICATE OF
Page 9 and 10: Introduction Giordano Bruno was bor
Page 11 and 12: Introduction existence of such a sp
Page 13 and 14: Introduction metaphysics which is i
Page 15 and 16: Introduction traditional cosmology.
Page 17 and 18: Introduction it be contracted, as i
Page 19 and 20: Introduction these are only appeara
Page 21 and 22: Introduction substance, which Bruno
Page 23 and 24: Introduction nature of his presence
Page 25 and 26: Introduction All this throws light
Page 27 and 28: Introduction (whose link with our i
Page 29 and 30: Introduction servitude of their own
Page 31 and 32: Introduction constituent moments, o
Page 33 and 34: Chronology his Italian dialogues, L
Page 35 and 36: Chronology 21 December, he said he
Page 37 and 38: Further reading Heroic Frenzies, tr
Page 39: Cause, Principle and Unity
Page 42 and 43: Cause, principle and unity gainsayi
Page 44 and 45: Cause, principle and unity so that
Page 46 and 47: Cause, principle and unity however,
Page 48 and 49: Cause, principle and unity permanen
Page 50 and 51: Cause, principle and unity and gloo
Page 52 and 53: Cause, principle and unity when you
Page 54 and 55: Cause, principle and unity you in w
Page 56 and 57: Cause, principle and unity and subl
Page 60 and 61: Cause, principle and unity FILOTEO.
Page 62 and 63: Cause, principle and unity instead
Page 64 and 65: Cause, principle and unity most par
Page 66 and 67: Cause, principle and unity the susp
Page 68 and 69: Cause, principle and unity Calepino
Page 70 and 71: Cause, principle and unity Silenes,
Page 72 and 73: Cause, principle and unity TEOFILO.
Page 74 and 75: Cause, principle and unity token of
Page 76 and 77: Cause, principle and unity things w
Page 78 and 79: Cause, principle and unity execute
Page 80 and 81: Cause, principle and unity the form
Page 82 and 83: Cause, principle and unity TEOFILO.
Page 84 and 85: Cause, principle and unity POLIINNI
Page 86 and 87: Cause, principle and unity mixed, t
Page 88 and 89: Cause, principle and unity it every
Page 94 and 95: Cause, principle and unity to the t
Page 96 and 97: Cause, principle and unity nature,
Page 98 and 99: Cause, principle and unity horsenes
Page 100 and 101: Cause, principle and unity is const
Page 102 and 103: Cause, principle and unity them, no
Page 104 and 105: Cause, principle and unity before t
Page 106 and 107: Cause, principle and unity numerous
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Cause, principle and unity does not
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Cause, principle and unity Oh! I se
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Cause, principle and unity in her,
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Cause, principle and unity incorpor
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Cause, principle and unity of being
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Cause, principle and unity TEOFILO.
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Cause, principle and unity TEOFILO.
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Cause, principle and unity unfolds
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Cause, principle and unity the head
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Cause, principle and unity breadth
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Cause, principle and unity totally,
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Cause, principle and unity (althoug
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Cause, principle and unity Secondly
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Cause, principle and unity gather c
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Cause, principle and unity triangle
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Cause, principle and unity There wa
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On Magic
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On magic incensings, sacrifices, re
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On magic usually mentioned fields o
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On magic subject rather than anothe
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On magic While bronze is more simil
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On magic apprehends all things, how
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On magic parts of another body, but
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On magic This philosophy is supreme
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On magic How a magnet attracts iron
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On magic there are many large magne
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On magic It is easy for demons to p
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On magic This is what alteration, m
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On magic are expelled and replaced
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On magic Let us now turn our attent
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On magic On the bondings of spirits
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On magic is due sometimes to the la
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On magic Further, one should note t
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On magic disturbed by things which
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On magic readily to where the seed
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On magic Thus, someone who is less
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A general account of bonding Anyone
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A general account of bonding and fo
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A general account of bonding 12. No
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A general account of bonding the mo
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A general account of bonding person
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he does not move unless he is attra
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A general account of bonding 2. The
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A general account of bonding such a
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A general account of bonding in old
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A general account of bonding it tha
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A general account of bonding bound
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A general account of bonding adoles
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A general account of bonding to foo
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A general account of bonding Mercur
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A general account of bonding chaos
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A general account of bonding beauty
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Index accident and substance 6, 9,
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Index measurement 169 motion 158-9
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Index ubiquitous 49-50 see also div
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Index doctorates 26-7 natural viii-
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Index world-soul (anima mundi) xi-x
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Cause Principle Unity

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