Campanella biography briefly. Campanella Tommaso: biography, career, personal life. Epistemology. Reliability of knowledge

Tommaso Campanella is an Italian poet, thinker and politician who spent almost half his life in prison for freethinking and rebellion. He was very educated and during the time allotted to him, he created many works on philosophy, astronomy, politics and medicine. In addition, he was the author of numerous madrigals, sonnets and other poetic works. It was like an awakened volcano, which lived in constant search and in anticipation of transformation. Confident in his mission, Campanella constantly wrote and rewrote his works, bringing them to perfection, and some of them have reached our time, as examples of his

Tommaso Campanella was born in 1568 into the family of a poor shoemaker in southern Italy. He received his first education from a Dominican monk, and at the age of 15 he decided to enroll in order to continue his studies. The young Tommaso was especially interested in the philosophical treatises of Plato, Thomas Aquinas and Aristotle; he also studied astrology and Kabbalah. The works of the freethinking thinker Telesius had a great influence on his further worldview; he saw the study of nature as the primary source of knowledge. And already in 1591 he wrote his first treatise, “Philosophy Proved by Sensations,” in which he opposed Aristotelian principles and demanded the rights to freedom of thought.

The Inquisition did not like this, and Tommaso Campanella was arrested for heresy. After his release, he never returned to the monastery. The desire for something new, dreams of

political and religious transformations forced him to go on a long journey in which he was continually accused of freethinking and imprisoned. In 1598, he returned to his native place and, together with like-minded people, began to prepare an uprising in order to establish a republic in the country in which would reign. But the conspiracy failed (he was betrayed by his accomplices) and the Italian philosopher was sentenced to life imprisonment.

Thus, Campanella was in prison for 27 years, during which he wrote his main works: “Defense of Galileo”, “Defeated Atheism”, “Metaphysics”, “Theology”, as well as many other poems. Among them, it is especially worth highlighting the work “City of the Sun”, which has retained its attractiveness to this day. The Italian writer depicted in his work a fictional state (ideal society), in which the inhabitants decided to wisely (philosophically) govern the entire community. This

The life of Tommaso Campanella (1568-1639) had many similarities with the life of Giordano Bruno. The son of a shoemaker, born in the town of Stilo (in Calabria), a young monk (of the same Dominican order), carried away by the methodological and natural philosophical ideas of Telesio, he voluntarily left the monastery, fleeing first to Rome, then to Florence and Padua (where he met Galileo). Under the influence of Telesio, Campanella wrote his first book, Philosophy Proved by Sensations (1591).

Campanella combined his interest in philosophy and natural science with an even deeper interest in both the social and political issues of his time and his homeland. In his native Calabria, Campanella led a broad conspiracy, the goal of which was not only to liberate himself from the oppression of the Spanish monarchy, but also to carry out radical social changes in the future free state. The discovery of the conspiracy in 1599 led Campanella to a long and painful prison sentence, lasting a total of more than thirty years. In the most difficult conditions, the philosopher-fighter, who had a phenomenal memory and great determination, created many works over the years. The most important of them was the famous “City of the Sun” (1601-1602) - perhaps the first work that the author wrote in Italian, which happened after the sentence of life imprisonment was passed. In 1613, he himself may have translated it into Latin, and this text was first published in Frankfurt in 1623. Having been released from prison by the end of the 20s and moving to Rome, the philosopher wrote other works here, the most important of which was of which - “Atheism Defeated” (1630). In 1634 he was forced to flee to France. Here Campanella combined political and journalistic activities with the editing and publication of his books written before imprisonment, while imprisoned and in Rome. The most important of them are “On the sensation of things and magic”, as well as “Metaphysics”.

Campanella initially drew his methodology for understanding nature, as well as its general picture, from Telesio, who remained for him the greatest Renaissance philosophical authority. Subsequently, assimilating the astronomical discoveries of Copernicus, Tycho Brahe, Galileo and some other natural science ideas, Campanella introduced certain amendments to the Telesian natural philosophical doctrine (especially its cosmological part), but the principles of organicism and a purely qualitative interpretation of nature, which we stated in Telesio , remained unshakable. The most important form of hylozoism in both Telesio and Campanella is their belief that all natural things and phenomena - even the elements - have an inherent desire for self-preservation. This total law of existence should perhaps be considered as a kind of principle of individualization, reflecting in the most generalized form that tremendous increase in attention to the individual-personal principle, without which the culture of humanism would be impossible. “All beings,” says the treatise “On Predestination,” “experience love for themselves always and everywhere.”

Campanella’s organicism is also characterized by another defining feature, namely, a high-quality interpretation of things and natural phenomena. It can also be considered a natural consequence of sensationalistic methodology. Campanella’s consistency in this regard is evidenced by his rejection of the atomistic doctrine of Democritus-Epicurus (especially in “Atheism Defeated”), for this doctrine led to the reduction of the qualitative to the quantitative. While still in prison, the rebel philosopher spoke out in defense of Galileo, who was brought to trial by the Roman Inquisition for his scientific beliefs. At the same time, Campanella emphasized his discrepancy with Galileo, considering himself a “physicist”, and Galileo a “mathematician”, striving to reduce everything qualitative (for example, air and water) to a combination of qualityless atoms.

Teleologism is another necessary expression of organicism in Campanella. Without goal-setting and goal-implementation there is neither human nor natural “art”. Teleologism requires, in principle, a finite world. Even recognizing the plurality of worlds ("systems") in a single universe, Campanella contrasts it with God as the principle of unity, true (i.e., actual) infinity. “If the world is not infinite, then God is infinite.” Before his face, the universe, no matter how great it may be, is finite and, because of this, dependent on God. Above we described

Telesio’s similar position as deistic, however, this statement should be limited, because deism, minimizing the functions of God in relation to the world, was usually combined with its mechanistic interpretation. Campanella is the brightest organicist. In Campanella's metaphysics the influence of the Neoplatonic tradition is clearly noticeable. The most important position of his metaphysics affirms the existence of first principles, or primalities, inherent in every being - Power, Wisdom and Love. They are closely related to both individual and social existence of a person.

Socio-political and socio-philosophical problems occupy no less - if not more - place than general philosophical, natural philosophical, and cosmological questions in Campanella's work. The problem of man as a divine-natural and at the same time social being, in essence, has always been at the center of his thoughts and research. One of the enduring merits of Renaissance philosophy is that the problems of personality and problems of sociality were posed and solved with unprecedented depth. This was especially characteristic of those thinkers with conscience and honor who, although they belonged to the upper classes by origin, were imbued with the greatest sympathy for the people, whose suffering did not decrease, but increased in this era of semi-feudalism, semi-capitalism. Among the most significant of these thinkers was Thomas More. Now, a century later, Tommaso Campanella has become one. Unlike More, Campanella actively sought to change social orders that humiliated people. He not only dreamed, like the author of Utopia, of a completely different society, but also sought to restructure social relations. When a major conspiracy, conceived not only to overthrow Spanish rule, but also to establish a system of property and social equality, was defeated, Campanella, its ideological inspirer and one of the main organizers, still having a final verdict, began to write “City of the Sun”, outlining in it its main social program. The narration here (similar to “Utopia”) is told on behalf of a certain Genoese Sailor, who visited the island of Taprobana (presumably Ceylon, now Sri Lanka) during his trip around the world, where he observed a state that was completely unusual for that time. He describes its structure, customs and life to his interlocutor (we are not talking about the entire island, but about its most important city-state, called the City of the Sun). Their essence, more than once emphasized on the pages of this work (as well as the treatise “On the Best State”), is that the people, who just a few decades ago fled here from India, “decided to lead a philosophical way of life as a community”, creating such a government that does not come from God, but is a direct result of the activity of the human mind.

Community life, as in Utopia, is based on the absence of private property in this city-state and on universal and well-organized labor, which the solariums always indulge in with joy. This decisive feature of their life, which gives solariums a huge advantage over almost all of humanity, is that they have neither poor nor rich, with the result that “they do not serve things, but things serve them.” Independence from things allows solariums not to destroy their own individuality through backbreaking work. Its duration is even shorter than in Utopia - four hours. Thus, the humanistic ideal of fundamental equality of people is transformed as the ideal of a just society. Compared to the distant Platonic prototype, well known to Campanella, the social structure of solariums is, in principle, distinguished by social homogeneity.

In the State of the Sun there is a division of labor. Its most important manifestation is the separation of mental from physical labor. Here Campanella was guided by Plato’s “Republic”, but, of course, seriously modified Plato’s ideas in accordance with the tasks of his era. Plato's philosophical aristocracy, authoritarianly ruling the ideal ancient polis, is replaced by an aristocracy of specialists who were especially lucky at birth. The most gifted of them, called the Metaphysician, or more understandably the Sun, often denoted by the @ sign, stands at the head of the entire state. His extremely deep knowledge of all the principles of metaphysics and theology organically includes knowledge of the physical, mathematical, astrological, historical sciences, knowledge of religions, etc.

In conditions of increasing specialization of scientific knowledge, the Metaphysician personifies its highest unity. Being the ideal of a “universal man,” he also masters such an important art as painting. The head of state does not disdain craft work. But he is not able to rule the State of the Sun alone. The metaphysician relies primarily on three main assistants, realizing the three basic principles of being - Power, Wisdom and Love. Power governs military affairs, Wisdom governs the sciences, and Love governs nutrition, childbirth and education. Each of them relies on even narrower specialists (Grammar, Logic, Physics, Politics, Ethics, Economist, Astrologer, Astronomer, Geometer, etc.). All those in charge. in the city of the Sun - only forty people. The hierarchy of four-level subordination is entirely determined by their abilities and knowledge. Twice a month in the state of the Sun the Great Council meets - a popular assembly that can replace the ruling persons, with the exception of the highest four - the Metaphysician and his three assistants. But they are also obliged to give up their leadership positions as soon as people appear who surpass them in their abilities and knowledge.

There are no despicable types of labor (mastering several crafts or arts is especially honorable), therefore there are no slaves that were still preserved in Utopia. Labor, not imposed by anyone, is very productive, so solariums do not need anything, given the modesty of their needs. The significant time they have outside of working hours is devoted to the development of mental and physical abilities, as well as to the mastery of sciences (again, primarily natural ones).

The laws and moral rules of tanning salons, simple and brief, are carved on a copper plaque at the entrance to the temple. In fact, they boil down to the evangelical rule: what you don’t want for yourself, don’t do to others, and what you want people to do to you, do to them. The religiosity of solariums is also simple and rationalized. The cult of the Sun testifies to the influence of the Neoplatonic tradition and corresponds to the natural philosophical ideas of Campanella himself.

CAMPANELLA

CAMPANELLA

(Campanella) Tommaso (1568-1639) - it. , poet, politician, creator of a communist utopia. At the age of 15 he joined the Dominican Order and was repeatedly prosecuted for his heretical views and passion for magic. In 1599 for attempting to organize a conspiracy in Calabria against the Spanish. dominion, miraculously avoiding the death penalty, he ended up in a Neapolitan prison for 27 years, where he wrote his most significant works, incl. the famous “City of the Sun” (1602). After his release in 1626, he lived in Rome, and from 1634 - in France, where he enjoyed the patronage of Louis XIII and Cardinal Richelieu. He was familiar with G. Galileo and was strongly influenced by the ideas of B. Telesio. He studied astrology and magic. Despite his considerable education, he was critical of the “books of men,” calling for reading the “book of God’s creations.” Dissatisfaction with scholastic wisdom predetermined what K., like Telesio, highly valued, but the latter was alien to him. Feeling for K. is a kind of intuition that allows one to penetrate into the essence of things as the creations of God. However, K. also highly valued the ability inherent in man, which allows him to comprehend in things those eternal ideas in accordance with which God created them.
K.'s views on the structure of the universe are also distinguished by his conviction in the interconnection of all things.
Being keenly interested in social problems, K. wrote a number of works on social topics, the most significant of which can be considered “City of the Sun” - a unique version of a communist utopia. In the society invented by K. there is no private sector, it is abolished, children are transferred to the state. Complete unification reigns in clothing, everyday life, and behavior. Universal labor conscription was introduced. All aspects of the life of solariums are strictly regulated by the state, which is truly omnipresent. At the head of the state is a ruler named the Sun, or Metaphysician. He receives his post for his scholarship and holds it until a more worthy candidate is found. The metaphysician rules with the help of three co-rulers - Pon, Sin and Mor (Power, Wisdom, Love) and a large staff of officials. Although there is a Council in the city, which includes all solariums over 20 years old, it apparently has only advisory functions, while the executive apparatus, headed by the Metaphysician, is absolute. The principle of rotation of power is not very clear, although it is indicated that officials are replaced by the will of the people. The slightest crime is followed by a cruel one. The city professes the Sun, which is distinguished by a significant rationalistic element, as well as close integration into government structures. The metaphysician is at the same time the high priest; the functions of other clergy are performed by senior officials.
In K.'s work they found philosophy characteristic of the Renaissance. ideas, both social and critical, characteristic of his time.

Philosophy: Encyclopedic Dictionary. - M.: Gardariki. Edited by A.A. Ivina. 2004 .

CAMPANELLA

(Campanella) Tommaso (5.9.1568, Stilo, Italy, -21.5.1639, Paris), Italian philosopher, poet, politician figure; creator of the communist utopia. Son of a shoemaker; Dominican monk since 1582. In 1591 he published the book “Philosophy Proved by Sensations” (“Philosophie sensibus demonstrate”) in defense of natural philosophy Telesio against scholasticism. Aristotelianism. Repeatedly subjected church to court on charges of . In 1598-99 he led a conspiracy in Calabria against Spanish dominion, was captured and sentenced to life imprisonment. During his almost 27-year stay in Neapolitan prisons, he created dozens op., including philosophy, partially publ. in Germany and distributed in lists. In May 1626 he was released and transferred to Rome, in 1629 he was acquitted; in 1634 - fled to France due to the threat of extradition Spanish authorities.

"City of the Sun" ("La cittá del Sole") – op. K., in which his utopia is outlined. Written in 1602 in the form of a story by a Genoese naval commander about a newly discovered country, in Italian. language, this is op. was published only in 1904 in Modena, and critical. its publication in 1920 in Naples "Scritti scelti", Torino, 1949. The first publication is the edition in 1623 lat. trans., made in 1613 by the author himself [in his book: “Realis Philosophiae epilogisticae partes IV. Hoc est: de rerum natura, hominum moribus, politica (cui Civitas Solis iuncta est) et Oeconomica”, Fraricofurti]. It was followed by reprints in 1637 (in Paris, during the author’s lifetime, with additions) and in 1643 (in Utrecht, posthumously, reprinted from Paris). This is Op. K. was translated into English, German, Italian, Spanish, Polish and other languages ​​Rus. translations were made by A. G. Genkel (St. Petersburg, 1906 and [P.], 1918) and F. A. Petrovsky (M.–L., 1934 and 1947, 1954; introductory articles to all editions by V. P. Volgina).

Op.: Opera..., v. 1–2, Torino, 1854; Tutte le opere, v. 1, Mil.–Verona, 1954; Opuscoli Inediti, Firenze, 1951; Lettere, Bari, 1927; Philosophiae rationalis partes quinque, P., 1638; Poesie filosofiche, Lugano, 1834; in Russian trans.: On the sensation of things, in a book for reading on the history of philosophy, ed. A. Deborina, vol. 1, M., 1924, p. 163–72 (excerpt from the book “On the Sensation of Things and Magic”).

Lit.: Kvachala I.I., Foma Campanella, "J. Ministry of Public Education", New. ser., 1906, No. 10; 1907, No. 1, 5, 8, 12; Lafargue P., Thomas Campanella. A page from the history of socialism, M.–L., 1926; Volgin V.P., Essays on the history of socialism, 4th ed., M., 1935, ch. Campanella the utopian; Asmus V. F., Tommaso Campanella, “Under the Banner of Marxism”, 1939, No. 7; Kruzhkov V.S., Tommaso Campanella, “Soviet”, 1939, No. 6, June; History of Philosophy, vol. 2, M., 1941 (see Index); t. 1, M., 1957 (see Name index); Shtekli A.E., Campanella, M., 1960; Amabille L., Fra Tommaso Campanella..., v. 1–3, Napoli, 1882; Wuttge H., Erkenntnislehre und Ethik bei Campanella, Halle, 1897; Meineсke F., Die Idee der Staatsraison in der neueren Geschichte, 3 Aufl., Münch.–V., 1929; Doren A., Campanella als Chiliast und Utopist, in the book: Festschrift für W. Goetz, , 1927; Mattei R. de, Studi campanelliani..., Firenze, ; Amerin R., T. Campanella, Brescia, 1947; Napoli G. di T. Campanella filosofo della restauratione cattolica, Padova, 1947; Firpo L., Bibliografia degli scritti di Tommaso Campanella, Torino, 1940; his, Ricerche campanelliane, Florenze, 1947; his, Appunti campanelliani, "Giornale critico della filosofia italiana", 1951, ; Jacobelli Isoldi A. M., T. Campanella..., Mil., ; Bonansea V., The theory of knowledge of T. Campanella, Wash., 1954.

I. Zilberfarb. Moscow.

Philosophical Encyclopedia. In 5 volumes - M.: Soviet Encyclopedia. Edited by F. V. Konstantinov. 1960-1970 .

CAMPANELLA

CAMPANELLA (Campanella) Tommaso, before becoming a monk Giovanni Domenico (September 5, 1568, Stilo, Italy - May 21, 1639, Paris) - Italian thinker and poet. In 1582 he joined the Dominican Order. His rejection of scholasticism and the teachings of the Christianized Aristotle led him to conflict with the order. In 1589 he fled from the monastery. In Naples he published his work “Philosophy Proven by Sensations” (Phflosophia sensibus demonstrata, 1591, ed. 1992) in defense of B. Telesio. After several years of wandering around the country, arrests and inquisition trials, he returned to his homeland in 1598, where he took part in the people’s struggle against the Spanish yoke, becoming a participant in a conspiracy aimed at creating a free state in Calabria. The conspiracy was discovered, and in 1599 Campanella again found himself in prison. Accused of the double crime of heresy and rebellion against the king, he faced a death sentence. Denying his guilt, Campanella feigned and, enduring severe torture, escaped execution. Sentenced to life imprisonment, he spent 27 years in the casemates of Naples, and in total was in captivity for 33 years. In 1626 he was transferred to Rome under the supervision of the Inquisition, where the prison regime was somewhat relaxed. But the machinations of the Jesuits forced him to flee to France (1634).

Campanella is the author of works on philosophy and theology, logic, ethics, politics, the art of war, astronomy and astrology, physiology and medicine. His works were systematically banned and confiscated. In “Philosophy proven by sensations”, in “A Brief Summary of the Philosophy of Nature” (Prodromus philosophiae... Francofürti, 1617), in “Real Philosophy” (ReaUs Philosophiae epilogisticae parte quatuor, Francofiirti, 1623) in “Apologia pro Calileo” ., Francofiüti, 1622), in “Defeated Atheism” (Atheismus triumphatus, Parisii, 1636) and many other works, Campanella appears as a natural philosopher-sensualist, convinced that the real bodily is the basis of all things in the Universe. It is one on earth and in space and unchangeable; Only its forms vary, appearing and disappearing. By its nature it is passive, the source of movement is. The truth is possible only through direct observation of nature. Developing thoughts similar to Telesio about the self-motion of things and their desire for self-preservation, Campanella at the same time painted a picture of an animate Universe, calling nature a “sentient animal.” Like Telesio, he talked about the “natural soul,” a warm, subtle and mobile spirit that arises under the influence of sunlight and heat, but endowed it not only with humans and animals, but also with plants. Associated with the doctrine of the self-preservation of things are judgments about the primalities, the three main attributes of being - power, wisdom and love, which are opposed by the negative primalities - weakness, ignorance and hatred. God is understood by Campanella as the Supreme Mind. First Wisdom. But, having created a “great miracle”, in the future he does not care about particulars and does not interfere in the affairs of nature, this “sculptural image of God”. Campanella defended Galileo from the standpoint of his doctrine of the “two books” - the “living code of nature”, cognizable through reason and feelings, and Holy Scripture - an allegory containing the instructions of faith and comprehended by theology.

Through the prism of natural philosophy, Campanella also examined the problems of politics, coming to the conclusion about the need for a decisive transformation and the creation of the “best state”, which he outlined in the famous dialogue “City of the Sun”: in an ideal city-state, its inhabitants lead a “philosophical community” based on a collective property, universal labor and social equality. They have fair laws that correspond to nature. Science plays a decisive role; all solariums are built according to its instructions. Science is closely connected with “natural” religion, forming a kind of magical religion, the task of which is to penetrate into the secrets of the universe and improve man and society. At the same time, Campanella painted another picture of the unity of humanity - in a world monarchy. This topic is touched upon in “City of the Sun”, in “Political Aphorisms” (Aforismi politic!, Torino, 1941). In the treatise “On the Spanish Monarchy,” the role of a unifier of peoples is assigned to the Spanish king, subject to his carrying out fundamental reforms and recognizing the supreme power of the Pope (Delia Monarchia di Spagna, Opère, Torino, 1854, v. 2). In “Speeches to the Italian Princes” (Discoisi ai principi d’ltalia ed altri scritti filo-ispanici, Torino, 1945) the role of Italy is emphasized - the future capital of the universal power and the residence of the high priest. And in “The Monarchia of the Messiah” (Monarchia Messiae, 1633) Campanella substantiates in detail the primacy of the Pope as the guardian of the natural law, called in his ministry to imitate Christ and to be “the servant of the servants of God.” An opponent of wars and religious strife, Campanella resolutely opposed the Reformation, which divided Europe into hostile camps. He especially criticized the Calvinists about divine predestination. and by them the free will of man.

Campanella's works cause endless debate among researchers. Some classify Campanella as a representative of early utopian communism and believe that his innermost thoughts are reflected only by “City of the Sun” and works close to it. Others highlight his writings in defense of the papacy and, disparaging Cities of the Sun, speak of Campanella as a counter-Reformation philosopher. Still others believe that Campanella the utopian, faithful to the ideas of the “City of the Sun,” at the same time harbored the hope of using the papacy and the Catholic Church in his planned reconstruction of society. Works: Le poésie, v. 1-2. Lanciano, 1913; Del senso délie cose e délia magia. Bari, 1925; Lettere. Bari, 1927; La Città del Sole, testo italiano e testo latino. Torino, 1941; Opuscoli inediti. Firenze, 1951; Tutte le opère, v. I. Mil., 1954; Monarchia Messiae e Discorsi délia liberté e délia felice suggestione allô stato ecclesiastico. Torino, 1960; in Russian Transl.: City of the Sun. M., 1954. Lit.: Kvachala I. I. Foma Campanella. - “Journal of the Ministry of Public Education”, 1906, October; 1907, January, May, August, December; Rutenburg V. I. Campanella. M., 1956; SteckliA. E. Campanella, 3rd ed. M., 1966; It's him. “City of the Sun”: utopia and science. M., 1978; Gorfunkel A. X. Tommaso Campanella. M. 1969; It's him. Philosophy of the Renaissance. M„ 1980, p. 301-329; Amabile L. Fra Tommaso Campanella, la sua congiura, i suoi processi e la sua pazzia, vol. 1-3. Napoli, 1882; Idem. Fra Tommaso Campanella ne "castelli di Napoli, in Roma, ed in Parigi. Napoli, v. 1-2, 1887; Firpo L. Bibliografia degli scritti di Tommaso Campanella. Torino, 1940; Idem. Ricerche Campanelliane. Firenze, 1947; Idem . Campanella Tommaso - Dizionario biografico degli italiani. 1974, v. 372-401.

I Campanella Tommaso (5.9.1568, Stilo, Italy, 21.5.1639, Paris), Italian philosopher, poet, politician; creator of a communist utopia. Son of a shoemaker; Dominican monk since 1582. In 1591 he published a book... ... Great Soviet Encyclopedia

- (Campanella), Tommaso (before Giovanni Domenico was tonsured a monk) (5.IX.1568 21.V.1639) Italian. thinker and poet, one of the representatives of early utopianism. communism. Genus. in Stilo (Calabria), in 1582 he became a monk. Passion for the ideas of B. Telesio and... ... Soviet historical encyclopedia

400 years since the birth of Tomaso Campanella. Italy, 1968, 50 L. P. metallography. 14 x 13 (1/2). black

Biography (http://www.hipersona.ru/scientists/sci-philosophers/2031-tommaso-campanella)

Italian philosopher, poet, politician. Creator of a communist utopia; Dominican monk. In “Philosophy Proven by Sensations,” B. Tolesio defended natural philosophy. He spent more than 30 years in prisons, where he wrote dozens of works on philosophy, politics, astronomy, and medicine, including “City of the Sun.” Author of canzonas, 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 person who taught him to read and write.

At the age of fourteen, delighted with the eloquence of the preacher - a Dominican monk, captivated 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 entered the monastery.

In 1582, Giovanni entered the spiritual order of the Dominicans. The young man took the monastic name Tommaso. He studies the Bible and turns to the works of Greek and Arab commentators on Aristotle's works.

A real revolution in his thinking was made by the book of the prominent 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!” - stated the author.

The Dominican Order also played a major role in the fate of the young Campanella, which fought against the Jesuit Order created by Ignatius of Loyola, which overshadowed other spiritual brotherhoods with its glory. The Dominicans sought to use Tommaso's extraordinary abilities in science and outstanding oratorical talent in the fight against a competitor.

Campanella became interested in debates and for ten years won brilliant victories everywhere, which intoxicated him and at the same time aroused 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 despotism of princes.”

In 1588, Campanella met the Jew Abraham, a great expert in the occult sciences and an adherent of the teachings of Telesio. He taught his young friend how to cast horoscopes and predicted his extraordinary destiny and great future. Subsequently, Tommaso will say: “I am the bell that heralds a new dawn!” (In Italian, “campanella” means “bell”). When Martha's book, The Fortress of Aristotle against the Principles of Bernardino Telesio, was published, Campanella wrote a refutation, Philosophy Based on Sensations. His main thesis was that nature should be explained not on the basis of a priori judgments of 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 his essay against Telesio for seven years, and Campanella only had seven months to debunk the dogmatic treatise. In order to publish the book, he fled from the monastery to Naples. Following the fugitive, rumors flew: Tommaso had sold his soul to the devil, was inventing and spreading heresy. The Inquisition became interested in him.

In Naples, Abraham was arrested by the Inquisition, and later he was burned at the stake as a heretic in Rome.

Campanella found support from the wealthy Neapolitan del Tufo, who shared the views of Telesio. In the evenings, famous scientists, doctors, and writers gathered in the Neapolitan’s house. They heatedly discussed new books and ideas. Here Campanella first heard about Giordano Bruno and became acquainted with Thomas More's Utopia.

In 1591, a refutation book was published. This event became a real holiday for admirers of the teachings of Telesio. The reaction of the “holy church” was different. The author of the “seditious” essay was arrested and taken to the tribunal of the order’s Inquisition. During one of the interrogations he was asked: “How do you know what you were never taught?” - “I burned more oil in lamps than you drank wine in your life!” - answered the prisoner.

They kept him in the dark, damp basement of the Inquisition for a whole year. 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. He was categorically commanded to adhere strictly to the teachings of Thomas Aquinas and to 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, based on letters of recommendation, he was favorably received by the Grand Duke Ferdinand. But the cautious Duke gave the position of philosophy teacher at the university to Tommaso’s ideological opponent, Marta.

Campanella goes to Bologna, from there to Padua, where from memory he restores the book “On the Universe” stolen during the trip, writes about twenty new works, including a response to Chiocco’s book “Philosophical and Medical Researches”, in which Telesio was sharply criticized. Despite the tribunal's ban, Campanella again defends his teacher. The "Apology of Telesio" is perceived by the clergy as an outright 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 based on figures in the sand.

Friends tried to free the Dominican, but a 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 accusations. Only in December 1596 did the tribunal announce its decision. Campanella was declared "strongly suspected of heresy" and sentenced to recantation.

On a cold morning, Tommaso, dressed in sanbenito - the shameful rags of a heretic, was brought to the church of St. Maria na Minervo, forced to kneel and pronounce the established formula of renunciation and seal it with his signature.

Campanella was released with the obligation not to leave Rome. The surveillance of him did not stop. He gave no reason for denunciations. Nevertheless, within two months Tommaso again found himself in prison. It was enough for the Inquisition to hear that some criminal in Naples, before his execution, declared Campanella’s heretical views. Again the investigation, again interrogations. Clear evidence of his guilt is sought in the defendant's manuscripts. After ten months of imprisonment, Tommaso was released in December 1597. But they set a condition - a mandatory return to their homeland. All his works 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 Eight hundred exiled people were ready for battle, witnesses even named bishops from Nicastro, Gerace, Malito and Oppido as participants in the conspiracy .

Campanella managed to establish contact with the commander of the Turkish fleet, the Italian Bassa Cicala, who promised to close the sea route to replenish the Spanish garrison and even land his 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 what powers poetry contains. He dedicated his poems to his friend Dionysius, his brothers in spirit. Poems celebrating the courage of the steadfast were distributed throughout the prison. True, Campanella made sure that the fame of a great fortuneteller, astrologer and magician spread about him. Officers came to his cell while on duty. He compiled horoscopes, initiated people into the secrets of magic, and gave astrological and medical advice. They brought him paper and ink for horoscopes, and in gratitude for predicting a happy future they brought him food or carried out small errands. The investigation resumed at the end of November. All the threads of the conspiracy were drawn 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 steadfastly Tommaso held on, he could not avoid punishment. The gallows and quartering loomed ahead. Then he pretended to be crazy.

The confidence of the tribunal members that Campanella was feigning insanity was not decisive. Torture had the last word. They dragged him to the dungeon, tied a heavier weight to his legs and pulled him up 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 her lover paper, feathers, ink, and food. Meanwhile, the tribunal decided to apply the most severe torture called “velya” to the prisoner. The bloody torture continued for about forty hours. Tommaso lost consciousness, but did not give himself away. Campanella's restraint during the "velia" influenced the course of the process. He was “cleared” of suspicion and legally began to be considered crazy. Sentence was deferred until he regained his sanity. The process dragged on.

Torture undermined the prisoner's health. He couldn't move. The strength was fading. Campanella was in despair that he would not have time to write the already planned 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 have imagined then that the “City of the Sun” would forever immortalize his name...

"City of the Sun" is the most significant work of Tommaso Campanella. It was created, undoubtedly, under the influence of Thomas More's Utopia; just like “Utopia,” it is written in the form of a dialogue between two people: the Sailor, who returned from a long voyage, and Gostinnik. 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 zones, or circles. Each of them has comfortable premises for living, working, and relaxing. There are also defensive structures: ramparts, bastions.

The high priest, the Sun, is considered the main ruler among the city residents. He resolves all worldly and spiritual issues. He has three assistants - rulers: Power, Wisdom and Love. The first deals with the affairs of peace and war, the second with the arts, construction, sciences and their corresponding institutions and educational institutions. Love takes care of procreation and raising newborns. Medicine, pharmacy, and all agriculture are also under her jurisdiction. The third assistant also supervises those officials who are entrusted with managing food and clothing.

The Great Council meets during the new and full moons. Everyone over 20 years of age has the right to vote in public affairs. They may complain about the wrong actions of their superiors or express their praise to them. The government, that is, the Sun. Wisdom, Power and Love, meets every eight days. Other officers are elected by the four highest stewards. Unscrupulous leaders can be removed by the will of the people. The exception is the four highest ones. They resign themselves, having previously consulted among themselves, and only when a wiser, more worthy person can take their place.

There is no private property in the City of the Sun. Community equalizes people. They are both rich and poor at the same time. Rich because they have everything, poor because they do not have their own property. Public property in a “sunny” state is based on the labor of its citizens.

In Campanella's state, equality between men and women was 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 of marriage 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 physical exercise will make people healthy and beautiful. In the city of the Sun there are no ugly women, since “thanks to their activities, a healthy skin color is formed, and the body develops, and they become stately and lively, and beauty is revered in their harmony, liveliness and vigor. Therefore, they would subject to the death penalty the one who, out of a desire to be beautiful, began to blush her face, or began to wear high-heeled shoes to appear taller, or a long dress to hide her oaky legs.” Campanella claims that all the whims of women arose as a result of idleness and lazy effeminacy. In order for children to be physically and spiritually perfect, an experienced doctor, using scientific data, selects parents based on their natural qualities so that they ensure the birth of the best offspring.

But at the same time, a “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 activity, covered with glory and honor.

When faithful Dianora completed the correspondence of The City of the Sun, Campanella was happy. His dream has come true.

Despite the fact that after the torture Campanella was legally considered insane and could not be convicted, on January 8, 1603, the Holy Office sentenced him to life imprisonment.

Campanella continued to work in secret. Having finished “Metaphysics” in the first months of 1603, he immediately began the treatise “Astronomy”. At this time a funny incident happened. Tommaso was subjected to frequent searches. The jailer Mikel Alonzo showed particular zeal. One day 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 gave birth to a son, Giovanni Alfonso Borelli, who later became 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 enormous 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 the Catholic king has to the New World.”

He sent the viceroy a treatise “Three Discourses on How to Increase the Revenue of the Kingdom of Naples.” However, his advisers rejected his proposals.

One can only envy Campanella’s efficiency. In a short time, he wrote two books of the treatise “Medicine” and began the long-planned 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 using letters of recommendation or bribery. Campanella managed to give them a whole lecture on philosophy or medicine in a short time.

He devoted all his strength to continuing his work in secret from his jailers. He supplemented and expanded “Medicine”, wrote “Dialectics”, “Rhetoric” and “Poetics”. Increasingly, he is thinking about publishing his works abroad.

It was at this time that Campanella learned about Galileo. He dedicates to him “Four Articles on Galileo’s Discourses.” And when the church declared the teachings of Copernicus “stupid”, “absurd”, “heretic” and forbade Galileo, who became a follower of the great Polish scientist, to develop it, Campanella writes a new treatise - “Apology of Galileo” Skillfully using quotations from the Bible, he proves that the views Galileo does not contradict the Holy Scriptures.

Years passed. Campanella continued to languish in prison. Thanks to Campanella's friend Tobius Adami, books by the famous prisoner appear one after another in Protestant Germany. In 1617, “The Harbinger of a Restored Philosophy” was published - this is what Adami called the manuscript of Campanella’s early work that he found. Then he published the works “On the Meaning of Things”, “Apology of Galileo”, published a collection of poems under a pseudonym and, finally, in 1623 he published “Real Philosophy”, in which “City of the Sun” was first published.

Tommaso addressed 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, few people worried about his fate.

The activity of numerous friends helped out. On May 23, 1626, the famous prisoner, after twenty-seven years in prison, saw the sun above his head.

Less than a month had passed before 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 the gloomy, damp basement of a mansion on Piazza della Carito. It was here that Campanella began his dark prison epic thirty-five years ago.

His new release was helped by a quarrel between the greats of this world - Pope Urban VIII and the Spanish court. The Spaniards began to spread false predictions from numerous astrologers about the imminent death of the head of the Catholic Church. The horoscopes even indicated the date of the pope’s death, supposedly predicted by the location of the stars. The suspicious viceroy of God believed and finally lost peace. Tommaso started a rumor that he knew the secret to avoid the fate predicted by the stars. Rumors reached dad. He ordered Campanella to be brought to him, who in the conversation not only did not refute the predictions of the astrologers, but, on the contrary, added several observations confirming the danger looming over the pope. On July 27, 1628, Urban VIII ordered the prisoner to be released. The Thinker regained freedom. Freedom after 50 prisons and 33 years of imprisonment. Urban VIII unquestioningly followed all Campanella's instructions: he knelt in front of the fireplace, sang, said prayers, and obediently repeated magical formulas.

Of course, dad did not die in that fateful September. This strengthened his faith in the strength and knowledge of Campanella, with whose help he managed to avoid certain death. Dad openly expressed his recognition to him and often invited him to his place for conversations. Tommaso was returned to the confiscated and prohibited by the Inquisition manuscripts.

Campanella sought to use the patronage of Urban VIII 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 persons from Naples and other Italian cities. And again there was a traitor among the conspirators. Pignatelli was arrested by the Spaniards. Campanella had no choice but to urgently leave her homeland. In the dead of night, under a false name, in the carriage of the French ambassador, he leaves Italy forever. On October 29, 1634, Campanella arrives safely in Marseille. The famous philosopher, the legendary prisoner of the Inquisition, is greeted with great honors: after all, he was also an enemy 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 given a pension.

Tommaso is negotiating with printing houses about publishing his works. At the same time, he wrote “Aphorisms on the Political Needs of France,” in which he gave a number of recommendations on how to ensure victory over Spain, and passed them on to Richelieu, his patron. Campanella continues to study and teach, and remains insatiable for knowledge. On behalf of Richelieu, he leads scientific meetings, on the basis of which the French Academy of Sciences soon grows. At the age of seventy, he studies with interest the works of the philosopher Descartes and strives to meet him.

The year 1637 turned out to be a happy year for Campanella: “The City of the Sun” was published in the same volume with “Real Philosophy,” 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 Louis XIV. Campanella, at Richelieu's request, 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 verses of Virgil, he promised the Dauphin glory and prosperity.

At the end of April 1639, kidney disease confined the thinker to bed. He was worried about the approaching eclipse of the Sun, which, according to his calculations, was supposed 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, as the sun rose over Paris.

Until the end of his life, Tommaso Campanella, like the heroes of “City of the Sun,” firmly believed that a 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 executes its benefactors.”

Biography

The famous Italian thinker, representative of early utopian communism, was born near Stilo in Calabria. From an early age, the inquisitive young man was interested in philosophy, especially 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 subjected to constant persecution both from the clergy and from 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 philosopher’s health, but did not break his freedom-loving spirit and humanistic character: the ideas of achieving a fair government system received not only theoretical and deeply civil coverage in Campanella’s works, but also highly moral justification.

T. Campanella created dozens of works on philosophy, some published and some 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 is the author of such works as “Philosophy Proven by Intuition”, “On the Meaning of Things”, a book in defense of G. Galileo, “City of the Sun, or the Ideal Republic. Poetic dialogue".

T. Campanella calls for 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 spiritual, they all strive to preserve their existence and return to the original source, that is, to God. In this aspiration, the philosopher believed, lies the basis of religion. The source of knowledge is the direct study of the “living code of nature”; cognition is based on sensory experience.

T. Campanella’s main work, “City of the Sun,” is entirely 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, and develops a project for organizing a society without violence and social inequality. “Extreme poverty,” wrote T. Campanella, “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 16th-17th centuries - M., 1971.-P.88).

In the “City of the Sun”, which the navigator tells the rector of the hotel about after returning from a long voyage, there is no private property; there are no “scoundrels and parasites”; everyone works: everyone is fully developed - both physically and spiritually; Distributive equality reigns in the city; everyone gets according to their needs. There is no family in this city; women and men perform military service equally; the people elect 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 and improve man and society.

Like T. More, T. Campanella describes a utopian picture of an ideal city where there is no private property and an individual family. The new society could have labor as the most respected thing. The work lasts no more than four years. The goal of this society is the earthly happiness of the “Solarians” (as the city’s residents were called) on the basis of equality, prosperity, freedom and the flourishing of culture.

The philosopher attached extremely great importance to the development of science and technology. He viewed them as the main source of development of society, the beginning of changes in social relations. An important role was played by education and upbringing. According to T. Campanella, the leadership of society, which he calls “communist,” is in the hands of the learned-priestly caste.

The philosophical utopia of the Englishman T. More and the Italian T. Campanella has much in common. The first among this commonality is the idea of ​​socialization of property, or more precisely, the idea of ​​​​building a society on the principles of the absence of private property. This idea, born from the grassroots of the people, met fierce resistance from both religious and bourgeois ideology. That is why every thinker who took on its more or less solid theoretical substantiation was subjected to persecution and trouble from both the “secular” and the “spiritual” authorities.

As for the masses of the people who could share and support proposals for achieving “social happiness in equality,” then, firstly, the “ideologists” of the people themselves were far from it and were afraid (and 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 national consciousness, dormant, still had to go through the path of Enlightenment in order to understand its own interests. That is why early utopianism seemed to “hang in the air.”

Later, on new social foundations, having generalized the ideas of the utopians 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 were simply moved away from the main paths of the theoretical search for the material and spiritual foundations of building a new (optimal for various social strata) society. This search is associated primarily with the names of T. Hobbes and B. Spinoza, and later - 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 floating, defining the highways of the theoretical search for ways to solve the social problems of this period.

Biography (A. Kh. Gorfunkel.)

Campanella (hereinafter K) (Campanella) Tommaso (5.9.1568, Stilo, Italy, - 21.5.1639, Paris), Italian philosopher, poet, politician; creator of a communist utopia. Son of a shoemaker; from 1582 Dominican monk. In 1591 he published the book “Philosophy Proven by Sensations” in defense of the natural philosophy of B. Telesio against scholastic Aristotelianism. He was repeatedly subjected to church trials 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, and 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, and in May 1629 he was released and acquitted. In 1634, K. fled to where, under the patronage of Cardinal Richelieu, he managed to publish part of his works.

In philosophy, K. defended the need for experimental knowledge and developed the doctrine of “double” revelation (Nature and Scripture). Having spoken out in defense of G. Galileo, K. did not accept the doctrine of the infinity of the Universe, however, admitting the existence of many worlds.

The communist utopia of China is a program of general social transformation based on the community of property ("City of the Sun", a work constructed in the form of a sailor's story, 1602, published 1623, Russian translation 1906) within the framework of a worldwide theocratic monarchy ("The Monarchy of the Messiah") . In K.'s ideal communist community, property and family are abolished, children are raised by the state; labor is honorable and equally obligatory for everyone, the working day is reduced to 4 hours thanks to high productivity and ease 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. entrusted the implementation of his program to European sovereigns (the Spanish, then the French king) and the Pope, striving to achieve the spiritual unity of humanity within the framework of Catholicism reformed in accordance with his ideals.

K.'s natural philosophy was one of the prerequisites for the new natural science; K.'s communist utopia makes him one of the early predecessors of scientific socialism.

K.'s poetry (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 person who lit the torch of knowledge in the “darkness.”

Works: Poesie filosofiche, Lugano, 1834; Tutte ie opere, 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 trans., in the book: Anthology of world philosophy, vol. 2, M., 1970, p. 180-92.

Lit.: Rutenburg V.I., Campanella, L., 1956; Steckli A.E., Campanella, M., 1966; Gorfunkel A.H., Tommaso Campanella, M., 1969 (bibl. available); De Sanctis F., History of Italian Literature, vol. 2, trans. 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; by him, Richerche Campanelliane, Firenze, 1947.

Biography

Tommaso Campanella (real name Giovanni Domenico) is an 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, as a child he was initiated into the secrets of alchemy and taught astrology and related disciplines by a Kabbalist rabbi.

In his early youth he joined the Dominican order, but soon discovered great freedom of thought 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 plotting to overthrow the system with a view to proclaiming a republic.

He was sentenced to life imprisonment by the Inquisitorial Tribunal and spent 27 years in prison. During his nearly 27-year stay in Neapolitan prisons, he wrote dozens of books, partly published in Germany and distributed in lists.

On Campanella's side 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. And indeed, after 22 years of barren marriage, Anne of Austria gave birth to the future Louis XIV, the “Sun King.”

Campanella was released in 1626 and 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 modern philosophy, because his ideas, for various reasons, were distasteful to people of various directions. Some were frightened by his teaching about the participation of everything that exists in God, which could seem downright pantheistic; others were repelled by his communism, others were disgusted by his religious beliefs and theocratic ideals. In addition to his philosophical significance, Campanella was the “vanguard fighter” of contemporary positive science and firmly defended Galileo, which Descartes did not dare to do after him.

Campanella predicted his death date - June 1, 1639, during a solar eclipse, and died on May 21, 1639 in a Jacobin monastery in Paris, 10 days before the predicted day.

Bibliography

Most of Campanella's works 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 Lutherani, 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 - “Defense 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 - "The Monarchy of the Messiah"
1638 - "Metaphysics"
"Poesie filosofiche" (Philosophical Poems), first published in Italy in 1834.
"Opera Latina". T. 1-2. - Torino: Botteqa, published in 1975.

Biography (Gorfunkel A.H., 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 his almost 27-year stay in prison, he wrote dozens of essays on philosophy, politics, astronomy, and medicine. He wrote his essays by tying a pencil to his hand, which was twisted on the rack by the jailers...

“Campanella lists his sufferings as follows: “Fifty times I was imprisoned and seven times subjected to the most cruel torture. The last torture lasted 40 hours. I was tied tightly with ropes that pierced my body to the bone, and with my hands tied back, I was hung on a sharpened stake, which tore my body and released 10 pounds of blood from me. After a six-month illness, I miraculously recovered and was put back in the hole. Fifteen times I was called to court and tried. When I was first asked: “How can you know something that you were never taught? Isn’t this due to a devilish obsession?” I answered: “To have my knowledge, I had to burn more oil during many sleepless nights than you drank wine in your entire life.” Another time I was accused of allegedly writing a book “about 3 false teachers,” whereas it was written 30 years before I was born. 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”, where it is proved that not a single philosopher could conceive of a republic similar to the one that was established in Rome in the time of the apostles. I was called a heretic, while 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 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 struck by the cruel treatment and personally petitioned the Spanish king for pardon, but Philip III remained adamant and only with the death of this sovereign did the hour of Campanella’s release finally come.”

Gaston Tissandier, Martyrs of Science, M., “Capital and Culture”, 1995, p. 170-171.

“They took his books away - he wrote poetry. Memory replaced his library. Deprived of paper, he wrote down his thoughts on the walls of his cell, using a system of signs of his own invention. […] Campanella was forced to reconstruct his main philosophical work - the huge “Metaphysics” (in the last version it was a tome of about 1000 pages of small print) from memory five times […] The vast and diverse literary heritage of Tommaso Campanella has more than once baffled his researchers 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 into the family of a shoemaker, there was no money for education in the family and Giovanni, drawn by a thirst for knowledge in his early youth, entered 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 spoke brilliantly at theological debates. However, within the walls of the monastery for the first time he encounters denunciations from envious people. A case was fabricated against him for using the monastery library without permission, he was arrested and sent to Rome. And although he is soon released, suspicions remain. The time of wandering has begun: Florence (Medici Library), Bologna, Padua, Venice. This time can be characterized as the period of its formation.

In his travels, he encounters 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 liberate 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 disrupts his plans, and in 1599 Campanella is arrested on charges of plotting to overthrow the Spaniards and the entire existing system with the aim of proclaiming a republic. The abundance of sins saves him from the death penalty. For he is not only a criminal, but also a heretic, and this is no longer the competence of the Spanish authorities, but of the church tribunal. Campanella is spared his life and doomed to prolonged torment. Subjected to repeated torture, he was sentenced to life imprisonment by an inquisitorial tribunal in 1602 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 detention in those gloomy dungeons, this gifted and the versatile man retained his characteristic clarity of mind and wrote many of his wonderful works, among which his City of the Sun shines.

In recent 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.

Creation

Most of Campanella's works were written by him in prison and subsequently published through the efforts of his student, Adami. Campanella sets out his political and economic views in “Civitas solis”, “Questiones sull" optima republica” and “Philosophia realis”. Their distinctive feature is a mixture of a fantastic element with a sound, real idea of ​​life. “Civitas solis” depicts in the form of a novel the ideal country - the city of the Sun.

City of the Sun

The population of this city-state leads a “philosophical life in communism,” that is, they have everything in common, not excluding their 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 governed by a supreme high priest, who is called the Metaphysician and is chosen from among the wisest and most learned citizens. To assist him, a triumvirate of Power, Wisdom and Love was established - a council of three leaders of the entire political and social life of the country subordinate to the Metaphysician. Power is in charge of matters of war and peace, Wisdom guides science and education, Love takes care of education, agriculture, food, as well as the 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, without thinking at all about the “human offspring,” and considers a strict choice of marriage partners necessary for the perfection of the generation. In the city of the Sun, this is in charge of the priests, who precisely determine who is obliged to temporarily unite with whom in marriage to produce children, and overweight women are united with thin men, etc.

Those women who are infertile become common wives. Equally despotically, but in accordance with the abilities of each, work is distributed among the inhabitants; It is considered commendable to participate in many different works. Remuneration for work is determined by the bosses, and no one can be deprived of what is necessary. The length of the working day is determined at 4 hours and can be further reduced with further technical improvements that Campanella foresaw in the future: for example, he predicted the appearance of ships that would move without sails or 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 have been eliminated. Campanella wanted to see the whole world like the city of the Sun 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 should be strengthened (a thought developed by him in the essay “De Monarchia Messiae” and appearing again in the history of socialism in the teachings 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 introductory article); 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 amazingly combines all three main directions of the new philosophy - empirical, rationalistic and mystical, which appeared separately in 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, the creation of 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 stored by memory and reproduced by the imagination provide material to the mind, which puts them in order according to logical rules and draws general conclusions from particular data through induction, thus creating experience - the basis of any “worldly” science (cf. Bacon).

However, knowledge based on sensations in itself is insufficient and unreliable:
* not enough because we do not recognize in it objects as 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 sensory-phenomenal reality: in dreams and in mad delirium we have vivid sensations and ideas that are accepted as 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 the 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 real existence of the deluded one. Deceptive sensations and false thoughts nevertheless prove the existence of a sentient and a thinking person (cf. Descartes' cogito - ergo sum). Thus, directly in our own soul or in the inner feeling we find reliable knowledge about real being, based on which we, by analogy, conclude about the existence of other beings (cf. Schopenhauer).

The inner feeling, testifying to our existence, at the same time reveals to us the basic definitions or ways 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 internal content of being. However, both in ourselves and in the beings of the external world, being is connected with non-existence, 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 internal content, or quality, of all being in its three main forms; for we not only have strength, but also weakness, we not only know, but we are also in ignorance, we not only love, but also hate. But if in experience we see only a mixture of being and non-existence, then our mind has a negative attitude towards such confusion 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 Divine, which we could not extract either from external or internal experience, is an inspiration, or revelation, of the Divine itself (cf. Descartes).

From the idea of ​​God the further content of philosophy is then derived. All things, in so far as they have positive being in the form of power, knowledge and love, proceed directly from the Godhead in his three respective determinations; the negative side of everything that exists, or an 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 plurality of mixed being, these three qualities manifest themselves in the world as three creative influences (influxus): 1) as absolute necessity (necessitas), to which everything is equally subordinate, 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 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 they are in inextricable secret communication with each other. This “sympathetic” connection of things, or natural magic, presupposes at the basis of all creation a single world soul - God’s universal instrument in the creation and management of the world. For Campanella, space, heat, attraction and repulsion served as intermediary natural philosophical categories between the world soul and the given world of phenomena. In the natural world, metaphysical communication of creatures with God and among themselves manifests itself unconsciously or instinctively; a person in religion consciously and freely strives for union with the Divine. This upward movement of man corresponds to the descent of the Divine towards him, completed by the incarnation of divine Wisdom in Christ.

The application of a religious-mystical point of view to humanity as a social whole, even in his youth, led Campanella to his theocratic communism (see above).

Campanella was not sufficiently appreciated as a representative of the philosophy of the New Age, because his ideas were distasteful from different sides to people of very different directions. Some were frightened by his teaching about the participation of everything that exists in God, which could seem downright pantheistic; others were repelled by his communism, others were disgusted by his religious beliefs and theocratic ideals. In addition to his philosophical significance, Campanella was the “vanguard fighter” of contemporary positive science and firmly defended Galileo, which Descartes did not dare to do after him.

Works

* 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 heretici, 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 V.F. Tommaso Campanella // Under the banner of Marxism. - 1939. - No. 7.
* Aleksandrov G.F. History of Western European philosophy: Textbook. for high school boots and humanities. fak. universities / Institute of Philosophy. - 2nd ed., add. - M.; L.: USSR Academy of Sciences, 1946. - 513 p.
* Essays on the history of physical culture: Collection of works. issue 5. - M.: FiS; M., 1950. - 206 p.
* Steckli A.E. Campanella. - M., 1959.
* Rutenburg V.I. Campanella. - L., 1956.
* On labor education: a reader / comp. Aksenov D. E. - M.: Uchpedgiz, 1962. - 410 p.
* Gorfunkel A.Kh. Tommaso Campanella. - M.: Mysl, 1969. - 249 p. - (Thinkers of the past).
* Gorfunkel A.Kh. Humanism and natural philosophy of the Italian Renaissance. - M.: Mysl, 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. - P. 301-328.
* Panchenko D.V. Pythagorean sources of the “City of the Sun” by Campanella and Pseudo-Ocellus. // Auxiliary historical disciplines, No. 15, 1983. - P. 186-192.
* Panchenko D.V. Campanella and Yambul. Experience in textual analysis//Auxiliary historical disciplines. - L., 1982. - T.13.
* Panchenko D.V. Yambul and Campanella (On some mechanisms of utopian creativity) // Ancient heritage in the culture of the Renaissance. - M., 1984. - P. 98-110.
* Panchenko D.V. The origin of the Latin edition of “City of the Sun” by T. Campanella. // Auxiliary historical disciplines, No. 18. 1987. pp. 288-302.
* History of philosophy in brief. - M.: Mysl, 1994. - 590 p.
* Reale J. Western philosophy from its origins to the present day. T. 3: New time (From Leonardo to Kant) / Reale G., Antiseri D. - St. Petersburg: TK Petropolis LLP, 1996. - 713 p.
* Chicolini L. S. “Political aphorisms” of Campanella // History of socialist teachings. - M., 1987. - P. 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.

(1568-1639) - thinker, poet, publicist; by state of mind - a man of the Renaissance, which is distinguished not only by versatile talent and high-spiritedness, but also by a passionate desire to embody his scientific, political and moral ideals in life

Giovanni Domenico (C.) comes from a peasant family that lived in the Pivdenno-Italian region of Calabria, which at that time was under Spanish yoke. occupiers. He received his primary education as a Dominican monk, but his great thirst for knowledge leads the young man to the monastery of the Dominican Order, where he receives the name Tommaso in honor of Thomas Aquinas. Here he deepens his education, studying the works of ancient philosophers and scholastic thinkers. Influenced by his predecessor, the natural philosopher of the Renaissance Telesio, that he opposed abstract schemes for the persistent study of nature as a source of scientific knowledge, he wrote his first work, “Philosophy Justified by Intuition” (1591), after the publication of which K. was accused of heresy and thrown into prison. After his release (1592), he did not return to the monastery, but traveled around Italy. New charges and arrests. In 1598 he returned to Calabria, where, together with like-minded people, he participated in the preparation of an uprising against the Spanish yoke. Habsburgs with the aim of establishing a republic. As a result of treason, he was arrested, accused of anti-state activities and heresy, issued by the Spanish. Inquisition, in whose prison he spent approx. ZO years. After his release in 1626, he was arrested several more times. The reason for this was K.'s bold speech in 1632 at the trial in defense of Galileo, as well as accusations from the Viceroy of Naples of a new conspiracy against the Spanish. authorities. In 1634, fleeing persecution, he left Italy and settled in Paris, where he continued his theoretical and social activities.

K. owns works on philosophy, theology, astronomy, astrology, physics, mathematics, medicine, history, poetics, logic, politics, poetry, as well as the tragedy of Mary Stuart. In the field of philosophy, Viya opposes any blind worship of the authorities of Scholasticism and Antiquity, insisting that the new rationalist philosophy must proceed from the achievements of the era of great discoveries. Among the most famous works: “Defense of Galileo”, “On the Sensation of Things and Magic”, “Defeated Atheism”, “Three Parts of Universal Philosophy, or the Doctrine of Metaphysical Things”, “Theology”, “City of the Sun”, a significant part of which was written in prison.

The basic philosophical principles of K. can be reduced to metaphysical ideas and socio-political beliefs. The philosopher claims that every thing, when created, belongs simultaneously to being and non-being. It consists “of the potency of being, of the knowledge of being, of the love of being.” These are the fundamental principles of existence. So“first principles” are interconnected and equal in dignity, rank and origin. There are opposite “bases of non-existence”: “powerlessness”, “ignorance”, “hatred”. God is the highest Power, the highest wisdom, the highest Love. K. emphasizes the reality of the existence of matter, considering it corporeal, but passive. “We recognize universal matter, which is the place of all forms, just as space is the place in which all matter is located, as bodily mass” (Anthology of World Philosophy. In 4 volumes - Vol. 2. - M., 1970 . - P. 189). “Heat” and “cold” are active and intangible forces that move it. In matters of cognition he acts as a consistent sensualist, who recognizes the independence of objects of sensation from the subject; he recognizes them.

"City of the Sun" is a socio-political utopia, which is a model of a society built on scientific principles. The author received ideological influence from Plato's Republic. The work tells how immigrants from India, having left their homeland, settled on the island of Taprobanom and founded a city-state there, where they decided to “lead a philosophical lifestyle as a community.” Solariums (residents of the “City of the Sun”) lead a working lifestyle, not knowing social inequality and private property, which gives rise to property inequality and social inequality. The state is headed by the chief ruler (Tog), elected for life. Various branches of public bast shoes are led by his assistants: Power (deals with problems of war and peace), Wisdom (manages the arts, crafts and science), Love (monitors childbirth and upbringing). Rulers are guided by the latest scientific knowledge, including astrology. Like Thomas More's Utopia, City of the Sun has, along with interesting ideas, a number of naive propositions.