h all created being is unfolded and in which
it remains included. All is one, all is out of God and in God. In
the living unity of the universe, also, the two sides, the spiritual
(world-soul), and the corporeal (universal matter), are distinguishable,
but not separate. The world-reason pervades in its omnipresence the
greatest and the smallest, but in varying degrees. It weaves all into
one great system, so that if we consider the whole, the conflicts and
contradictions which rule in particulars disappear, resolved into the
most perfect harmony. Whoever thus regards the world, becomes filled with
reverence for the Infinite and bends his will to the divine law--from true
science proceed true religion and true morality, those of the spiritual
hero, of the heroic sage.

Thomas Campanella[1] (1568-1639) was no less dependent on Nicolas and
Telesius than Bruno. A Calabrian by birth like Telesius, whose writings
filled him with aversion to Aristotle, a Dominican like Bruno, he was
deprived of his freedom on an unfounded suspicion of conspiracy against the
Spanish rule, spent twenty-seven years in prison, and died in Paris after a
short period of quiet. Renewing an old idea, Campanella directed attention
from the written volume of Scripture to the living book of nature as being
also a divine revelation. Theology rests on faith (in theology, Campanella,
in accordance with the traditions of his order, follows Thomas Aquinas);
philosophy is based on perception, which in its instrumental part comprises
mathematics and logic, and in its real part, the doctrine of nature and of
morals, while metaphysics treats of the highest presuppositions and the
ultimate grounds,--the "pro-principles," Campanella starts, as Augustine
before him and Descartes in later times, from the indisputable certitude of
the spirit's own existence, from which he rises to the certitude of God's
existence. On this first certain truth of my own existence there follow
three others: my nature consists in the three functions of power,
knowledge, and volition; I am finite and limited, might, wisdom, and
love are in man constantly intermingled with their opposites, weakness,
foolishness, and hate; my power, knowledge, and volition do not extend
beyond the present. The being of God follows from the idea of God in us,
which can have been derived from no other than an infinite source. It would
be impossible for so small a part of the universe as man to produce from
hims