Zitate von Giordano Bruno

Über die heroischen Leidenschaften II, 3. Bruno griff frühere Formulierungen des gleichen Gedankens auf, vgl. Büchmann: Geflügelte Worte. 19. Auflage. Berlin 1898, S. 466 S. 313 susning.nu http://www.susning.nu/buchmann/0347.html und Giuseppe Fumagalli: Chi l'ha detto? Tesoro di citazioni italiane e straniere, p. 491
(Original ital.: "Se non è vero, è molto ben trovato." - De gli eroici furori http://www.letteraturaitaliana.net/pdf/Volume_5/t113.pdf. Seconda parte. Dialogo terzo
"Fatti pure in lá; non mi toccar con essa: se non è vero, egli è stato un bel trovato." - Anton Francesco Doni (1513-1574): I Marmi (1552). Ragionamente quarto intratext.com http://www.intratext.com/IXT/ITA2868/_P7.HTM)
Über die heroischen Leidenschaften (1585)

De triplici minimo I, i, ibid., eigene Übers. der Zitation in Hilary Gatti: Giordano Bruno and Renaissance Science, Ithaca, London 1999, S. 4.
De triplici minimo

Zwiegespräche vom unendlichen All und den Welten
Zwiegespräche vom unendlichen All und den Welten (1585)

Zwiegespräche vom unendlichen All und den Welten
Zwiegespräche vom unendlichen All und den Welten (1585)

Von der Ursache, dem Prinzip und dem Einen, 2. Dialog http://www.zeno.org/nid/20009159371. Aus dem Italienischen von Adolf Lasson, Philosophische Bibliothek Band 21, Verlag Felix Meiner, 3. Auflage, Hamburg 1902, S. 39
"Se dunque il spirto, la anima, la vita si ritrova in tutte le cose e, secondo certi gradi, empie tutta la materia; viene certamente ad essere il vero atto e la vera forma de tutte le cose. L'anima, dunque, del mondo è il principio formale constitutivo de l'universo e di ciò che in quello si contiene. Dico che, se la vita si trova in tutte le cose, l'anima viene ad esser forma di tutte le cose: quella per tutto è presidente alla materia e signoreggia nelli composti, effettua la composizione e consistenzia de le parti." - De la causa, principio et uno (1584) pp. 244-5 modernsource.daphnet.org http://modernsource.daphnet.org/texts/Bruno/BruCausa,244%5B2%5Det245%5B1%5Det246%5B1%5D
Von der Ursache, dem Prinzip und dem Einen (1584)

Anthony Kenny: Geschichte der abendländischen Philosophie, Bd. 3. Aus d. Engl. übers. von Manfred Weltecke, Darmstadt 2012, S. 33.

Vom Unendlichen, in Ludwig Kuhlenbeck (Hg.): Giordano Bruno. Gesammelte Werke in sechs Bänden, zit. n. Jochen Kirchhoff: Giordano Brunoin Selbstzeugnissen und Bilddokumenten. 4. Aufl. Reinbek bei Hamburg (Rowohlts Monographien 285) 1993, S. 84.
Vom Unendlichen

Von der Ursache, dem Prinzip und dem Einen, 5. Dialog http://www.zeno.org/nid/20009159371. Aus dem Italienischen von Adolf Lasson (Philosophische Bibliothek 21), 3. Auflage, Hamburg 1902, S. 104.
Von der Ursache, dem Prinzip und dem Einen (1584)

Von der Ursache, dem Prinzip und dem Einen, 2. Dialog http://www.zeno.org/nid/20009159371. Aus dem Italienischen von Adolf Lasson (Philosophische Bibliothek 21), 3. Auflage, Hamburg 1902, S. 43.
Von der Ursache, dem Prinzip und dem Einen (1584)

Von der Ursache, dem Prinzip und dem Einen, 2. Dialog http://www.zeno.org/nid/20009159371. Aus dem Italienischen von Adolf Lasson, Philosophische Bibliothek Band 21, Verlag Felix Meiner, 3. Auflage, Hamburg 1902.
Von der Ursache, dem Prinzip und dem Einen (1584)

As translated by Arthur Imerti (1964)
The Expulsion of the Triumphant Beast (1584)
Kontext: Divinity reveals herself in all things... everything has Divinity latent within itself. For she enfolds and imparts herself even unto the smallest beings, and from the smallest beings, according to their capacity. Without her presence nothing would have being, because she is the essence of the existence of the first unto the last being.

On the Infinite Universe and Worlds (1584)
Kontext: Make then your forecasts, my lords Astrologers, with your slavish physicians, by means of those astrolabes with which you seek to discern the fantastic nine moving spheres; in these you finally imprison your own minds, so that you appear to me but as parrots in a cage, while I watch you dancing up and down, turning and hopping within those circles. We know that the Supreme Ruler cannot have a seat so narrow, so miserable a throne, so trivial, so scanty a court, so small and feeble a simulacrum that phantasm can bring to birth, a dream shatter, a delusion restore, a calamity diminish, a misdeed abolish and a thought renew it again, so that indeed with a puff of air it were brimful and with a single gulp it were emptied. On the contrary we recognize a noble image, a marvellous conception, a supreme figure, an exalted shadow, an infinite representation of the represented infinity, a spectacle worthy of the excellence and supremacy of Him who transcendeth understanding, comprehension or grasp. Thus is the excellence of God magnified and the greatness of his kingdom made manifest; He is glorified not in one, but in countless suns; not in a single earth, a single world, but in a thousand thousand, I say in an infinity of worlds.

As quoted in Elements of Pantheism (2004) by Paul A. Harrison
Kontext: Nature is none other than God in things... Animals and plants are living effects of Nature; Whence all of God is in all things... Think thus, of the sun in the crocus, in the narcissus, in the heliotrope, in the rooster, in the lion.

Cabal of the Cheval Pegasus (1585)
Kontext: The fools of the world have been those who have established religions, ceremonies, laws, faith, rule of life. The greatest asses of the world are those who, lacking all understanding and instruction, and void of all civil life and custom, rot in perpetual pedantry; those who by the grace of heaven would reform obscure and corrupted faith, salve the cruelties of perverted religion and remove abuse of superstitions, mending the rents in their vesture. It is not they who indulge impious curiosity or who are ever seeking the secrets of nature, and reckoning the courses of the stars. Observe whether they have been busy with the secret causes of things, or if they have condoned the destruction of kingdoms, the dispersion of peoples, fires, blood, ruin or extermination; whether they seek the destruction of the whole world that it may belong to them: in order that the poor soul may be saved, that an edifice may be raised in heaven, that treasure may be laid up in that blessed land, caring naught for fame, profit or glory in this frail and uncertain life, but only for that other most certain and eternal life.

<!-- V Singer p. 59 -->
On the Infinite Universe and Worlds (1584)
Kontext: It is then unnecessary to investigate whether there be beyond the heaven Space, Void or Time. For there is a single general space, a single vast immensity which we may freely call Void; in it are innumerable globes like this one on which we live and grow. This space we declare to be infinite, since neither reason, convenience, possibility, sense-perception nor nature assign to it a limit. In it are an infinity of worlds of the same kind as our own.

As translated by Dorothea Waley Singer (1950) <!-- p. 84 -->
De immenso (1591)
Kontext: Our philosophy… reduceth to a single origin and relateth to a single end, and maketh contraries to coincide so that there is one primal foundation both of origin and of end. From this coincidence of contraries, we deduce that ultimately it is divinely true that contraries are within contraries; wherefore it is not difficult to compass the knowledge that each thing is within every other.

As quoted in The Tragic Sense of Life (1913), by Miguel de Unamuno, as translated by J. E. Crawford Flitch; Conclusion : Don Quixote in the Contemporary European Tragi-Comedy
The Italian original is from Francesco de Sanctis, Storia della letteratura italiana, 1871/1890, p. 255 http://it.wikisource.org/wiki/Pagina:Storia_della_letteratura_italiana_II.djvu/267: "L'amore eroico è proprio delle nature superiori, dette insane, non perché non sanno, ma perché soprasanno..."
Disputed

Cause, Principle, and Unity (1584)
Kontext: The universal Intellect is the intimate, most real, peculiar and powerful part of the soul of the world. This is the single whole which filleth the whole, illumineth the universe and directeth nature to the production of natural things, as our intellect with the congruous production of natural kinds.