elf the idea of a being incomparably greater than the whole universe.
I attain a knowledge of God's nature from my own by thinking away from
the latter, in which, as in everything finite, being and non-being are
intermingled, every limitation and negation, by raising to infinity
my positive fundamental powers, _posse, cognoscere_, and _velle_, or
_potentia, sapientia_, and _amor_, and by transferring them to him, who is
pure affirmation, _ens_ entirely without _non-ens_. Thus I reach as the
three pro-principles or primalities of the existent or the Godhead,
omnipotence, omniscience, and infinite love. But the infrahuman world may
also be judged after the analogy of our fundamental faculties. The
universe and all its parts possess souls; there is naught without
sensation; consciousness, it is true, is lacking in the lower creatures,
but they do not lack life, feeling, and desire, for it is impossible
for the animate to come from the inanimate. Everything loves and hates,
desires and avoids. Plants are motionless animals, and their roots,
mouths. Corporeal motion springs from an obscure, unconscious impulse of
self-preservation; the heavenly bodies circle about the sun as the center
of sympathy; space itself seeks a content _(horror vacui_).

[Footnote 1: Campanella's works have been edited by Al. d'Ancona, Turin,
1854, Cf. Sigwart, _Kleine Schriften_, vol. i. p. 125 _seq_.]

The more imperfect a thing is, the more weakened is the divine being in it
by non-being and contingency. The entrance of the naught into the divine
reality takes place by degrees. First God projects from himself the ideal
or archetypal world (_mundus archetypus_), _i.e._, the totality of the
possible. From this ideal world proceeds the metaphysical world of eternal
intelligences _(mundus mentalis)_, including the angels, the world-soul,
and human spirits. The third product is the mathematical world of space
_(mundus sempiternus_), the object of geometry; the fourth, the temporal
or corporeal world; the fifth, and last, the empirical world _(mundus
situalis_), in which everything appears at a definite point in space and
time. All things not only love themselves and seek the conservation of
their own being, but strive back toward the original source of their being,
to God; _i.e._, they possess religion. In man, natural and animal religion
are completed by rational religion, the limitations of which render a
revelation necessary. A religion can be consid