The Philosophy of Bernardino Telesio

TABLE OF CONTENTS

I.

II.

III.

Physics

Theodicy

Background: The New Consideration of Nature

The
Renaissance, as an age of transition, was not conducive to the building of
great philosophical systems. It contained, in germinal form, the directive
ideas of modern times, but under the guise of the past. Thinkers preferred to
write in ancient Latin, and the style of their writing is also archaic. Under
this external aspect, which smacks of antiquity, are hidden the signs of the
next age.

The
greatest representatives of thought, in the order of time, are
Nicholas of Cusa,
Telesio,
Bruno, and
Campanella;
the most important is Bruno. In the thought of all these men there is a new
view of nature, in which nature is considered immanently, according to the
forces inherent in it, and is accessible to experience and reason. These forces
are considered as living ones, vital spirits, demons; everything is animate;
the physical world has a soul.

It is
necessary to investigate these animate forces, for it is on the basis of their
activity that all events can be explained. It is because of this desire to
bring into subjection the occult forces of nature that during the Renaissance
we find so widely diffused the science of "magic," which professes to
know the good and evil spirits of nature, and to make them allies in good and
evil enterprises.

Also
characteristic are alchemy, with its objective of discovering the philosophical
stone which can change everything into gold; and medicine, with its hope of finding
the panacea of evil by uncovering the common animating force of the universe.
This is a charlatan school, to be sure, but it indicates the tendency of some
of the chief exponents of the age to explain nature through the forces imbedded
in it.

Hence we
see Neo-Platonic tendencies, and the Neo-Platonic thinkers mentioned above.
Although Neo-Platonism, logically developed, leads to pantheism, the thinkers
of the Renaissance, with the exception of Bruno, are not pantheists. Without
any logical foundation they still affirm transcendency,
but this more from faith than from conviction.

Now to the Philosophy of Bernardino Telesio

I. Life and Works

Telesio was born at Cosenza, near Naples, in 1509, and made his studies
at Milan, Rome, and Padua. Having settled at Naples, he founded an Academy there
for the development of philosophical and scientific studies. First called the
Academia Cosentina, it soon assumed the name of its
founder as the Academia Telesiana.

During
this time Telesio wrote his principal work, De rerum natura juxta
propria principia (On the Nature of Things
according to Their Proper Principles), in nine books, which he finished
publishing in 1586. Two years later he died in Cosenza.

The
value of the speculative thought of Bernardino Telesio
is slight. His work, however, remains most representative
of the times, in so far as there is manifest in it the immanentism
of the Renaissance; its very title, De rerum natura, signifies that the physical material world is
the object of experience. According to Telesio, the
explanation of the physical world is not to be sought outside the forces
immanent in or proper to nature itself. Thus philosophy is reduced to physics.

II. Physics

According
to Telesio, there are two principles of the physical
world: matter and force. Matter is homogeneous and fills space. Inert in
itself, it is continually moved and transformed by the second element, force,
which is active. This force has two aspects: heat and cold, opposed but
inseparable. Everything depends upon the action of these two. Heat dilates
matter and gives life; thus heat is the soul of matter. Cold, on the other
hand, concentrates and restricts.

Since
life depends on heat, and heat is more or less found in the entire universe,
the universe is animate (Panpsychism). Animal life is
superior to the vegetative by reason of its degree of heat; likewise the life
of intellectual cognition is higher than animal life by virtue of a difference
in heat.

For Telesio, human knowledge is merely sensation. But what is
sensation? It is a modification of animal heat produced by the heat of an object acting upon our senses. Even the will is reduced
to matter and the motives for its activity are pleasure and pain.

Telesio, in his attempt to explain nature according to immanent principles,
advances beyond common magic and alchemy, and lays the basis for modern
physics. But his philosophical concept is materialistic.

He
logically should conclude with the denial of knowledge of God -- for if our
knowledge is restricted to sensations, God cannot be known, since He is not the
object of sensation. Another logical deduction from Telesio's
theory would be that the human soul, differing from the vegetative and animal
soul merely by degree, must be mortal.

III. Theodicy

Yet Telesio denies neither God nor the immortality of the soul.
For him, beyond the physical world is God, who transcends the world. In man
there is an immortal soul created and infused by God. By virtue of this
immortal soul, man can think and will the eternal and the suprasensible,
and with his free will he can dominate the tendencies of the passions. It is
the usual retreat of fideism, which, of course, has nothing to do with
philosophy.