جيورادنو برونو

جيورادنو برونو
جيورادنو برونو
	; ڪاٺي کي ٽڪي ٺاھيل برونو جو پورٽريٽ
پيدائش	فلپو برونو; 1548; نولا، نيپلز جي بادشاھت
وفات	17 فبروري 1600 (aged 51–52); روم، پاپائيت واريون رياستون (موجوده اٽلي)
وفات جو ڪارڻ	کيس زندہ ساڙي ماريو ويو
عهد	جاڳرتا جو فلسفو
علائقو	مغربي فلسفو
مڪتبه فڪر	انسانيت; جاڳرتا; نئين افلاطونيت
شعبه عمل	فلسفو، ڪائنات، رياضي
اهم نظريا	ڪائناتي ڪثرت جو نظريو
	مؤثر شخصيتون ابن رشد، نڪولس ڪوپرنيڪس، نڪولس ڪوسنوس، موليئر;
	متاثر شخصيتون گئليليو گئليلي، جيمز جوائس، گاٽفري ولھيم ليئبنيز، موليئر آرٿر شوپنھار، برووخ اسپنوزا;

جيورادنو برونو (Giordano Bruno) جيڪو سال 1548ع ۾ اٽلي جي شھر، نيپلز ۾ ڄائو. سندس جنم نالو "فلپو برونو" ھيو. ھو اٽليءَ جي رومن ڪيٿولڪ مذھب جي ڊومينيڪن سلسلي جو مينڊيڪنٽ رڪن، فلسفي، شاعر، رياضي دان ۽ ماهر فلڪيات ھو.^[3]

ھي ڪائنات بابت ڏنل نظرين جي ڪري مشھور ٿيو جن ذريعي ھن ڪوپرنيڪس جي ڏنل ڪائناتي ماڊل ۾ اضافو آندو. ھن ٻڌايو تہ ستارا اصل ۾ سج آھن جن جو پنھنجو پنھنجو نظام شمسي آھي جن ۾ زندگيءَ جو امڪان موجود آھي. اھڙي طرح ھن ڪائناتي ڪثرت (cosmic pluralism) جو نظريو پيش ڪيو. ھن ٻڌايو تہ ڪائنات لامحدود آھي ۽ ان جو ڪوبہ آسماني مرڪز ناھي. سندس انھن خيالن تي ڪليسا 1593ع ۾ بنيادي ڪيٿولڪ خيالن کان انڪار جو الزام لڳائي مقدمو ھلايو.^[4] کيس ڏوھي قرار ڏئي ڪاٺين جي باھه ۾ جيئرو ساڙي مارڻ جي سزا ٻڌائي. سال 1600ع ۾ کيس روم جي مستطيلي چوڪ، "ڪيمپو ڊي فيوري" جي وچ تي باھه ۾ ساڙيو ويو جنھن کان پوءِ ھي تمام مشھور ٿي ويو ۽ کيس سائنس جو شھيد قرار ڏنو ويو.^[5]

ان ھوندي بہ تاريخدانن ان تي بحث ڪيو آھي تہ ھن جا علم فلڪيات بابت ويچار ھن جي فلسفي جي ٻين پھلوئن ۽ ھن جي دينيات جي ڀيٽ ۾ ان مقدمي لاءِ ڪيترو ذميدار ھيا.^[6]^[7]^[8]^[9]^[10] اڄ تائين ھن جي مقدمي کي اظھار جي آزادي ۽ سائنس جي ظھور جو ھڪ وڏو مقدمو سمجھيو ويندو آھي.^[11] ول ڊيورنٽ لکي ٿو تہ:

"هڪ وڏو انقلابي هو، جنهن جا شعلا ڪوهه قاف جبل جي برف پڻ وسائي نه سگهي."

هو هڪ ملڪ کان ٻئي ملڪ ۽ هڪ فرقي کان ٻئي فرقي طرف ڦرندو گهرندو رهيو ۽ جنهن دروازي کان اندر داخل ٿيو، ان کان ئي وري ٻاهر نڪري آيو. هو هميشه تجسس ڪندو رهيو ۽ قدرتي ڪاروبار تي تعجب کائيندو رهيو. آخرڪار عدالت فتويٰ ڏني، ته کيس جيئري جلايو وڃي. هن رومانوي اٽليءَ ۾ ڪهڙي نه خيالن جي دولت آهي! سڀ کان اول هو سندس خيال جي وحدانيت، سموري حقيقت پنهنجي بنياد ۽ سبب ۾ هڪ ئي وجود ۾ آهي، الله تعاليٰ ۽ حقيقت هڪ آهن. سندس خيال موجب ذهن ۽ جسم هڪ آهن. حقيقت جو هرهڪ جزو نفس ۽ مادي جو ٺهيل آهي، جن کي جدا نٿو ڪري سگهجي، ان ڪري فلسفي جو مقصد آهي، اڪثريت ۾ وحدانيت ڏسڻ، مادي ۾ ذهن ڏسڻ ۽ ذهن ۾ مادو ڏسڻ، هڪ مرڪب ڳولهي لهڻ، جنهن ۾ متضاد قوتون ملي هڪ ٻئي ۾ جذب ٿي وڃن، عالمگير وحدانيت جي اعليٰ علم تائين پهچڻ، ذهني طور خدا تعاليٰ سان عشق ڪرڻ جي برابر آهي.^[12]

حوالا

↑ Leo Catana (2005). The Concept of Contraction in Giordano Bruno's Philosophy. Ashgate Pub.. ISBN 9780754652618. "When Bruno states in De la causa that matter provides the extension of particulars, he follows Averroes."
↑ Bouvet, Molière ; avec une notice sur le théâtre au XVIIe siècle, une biographie chronologique de Molière, une étude générale de son oeuvre, une analyse méthodique du "Malade", des notes, des questions par Alphonse (1973). Le malade imaginaire ; L'amour médecin.. Paris: Bordas. p. 23. ISBN 2-04-006776-0.
↑ Bruno was a mathematician and philosopher, but is not considered an astronomer by the modern astronomical community, as there is no record of him carrying out physical observations, as was the case with Brahe, Kepler, and Galileo. Pogge, Richard W. http://www.astronomy.ohio-state.edu/~pogge/Essays/Bruno.html 1999.
↑ Birx, Jams H.. "Giordano Bruno" The Harbinger, Mobile, AL, 11 November 1997. "Bruno was burned to death at the stake for his pantheistic stance and cosmic perspective."
↑ Arturo Labriola, Giordano Bruno: Martyrs of free thought no. 1
↑ Frances Yates, Giordano Bruno and the Hermetic Tradition, Routledge and Kegan Paul, 1964, p. 450
↑ Michael J. Crowe, The Extraterrestrial Life Debate 1750–1900, Cambridge University Press, 1986, p. 10, "[Bruno's] sources... seem to have been more numerous than his followers, at least until the eighteenth- and nineteenth-century revival of interest in Bruno as a supposed 'martyr for science.' It is true that he was burned at the stake in Rome in 1600, but the church authorities guilty of this action were almost certainly more distressed at his denial of Christ's divinity and alleged diabolism than at his cosmological doctrines."
↑ Adam Frank, The Constant Fire: Beyond the Science vs. Religion Debate, University of California Press, 2009, p. 24, "Though Bruno may have been a brilliant thinker whose work stands as a bridge between ancient and modern thought, his persecution cannot be seen solely in light of the war between science and religion."
↑ White, Michael. The Pope and the Heretic: The True Story of Giordano Bruno, the Man who Dared to Defy the Roman Inquisition, p. 7. Perennial, New York, 2002. "This was perhaps the most dangerous notion of all... If other worlds existed with intelligent beings living there, did they too have their visitations? The idea was quite unthinkable."
↑ Shackelford, Joel (2009). "Myth 7 That Giordano Bruno was the first martyr of modern science". in Numbers, Ronald L.. Galileo goes to jail and other myths about science and religion. Cambridge, Mass: Havard University Press. p. 66. "Yet the fact remains that cosmological matters, notably the plurality of worlds, were an identifiable concern all along and appear in the summary document: Bruno was repeatedly questioned on these matters, and he apparently refused to recant them at the end.14 So, Bruno probably was burned alive for resolutely maintaining a series of heresies, among which his teaching of the plurality of worlds was prominent but by no means singular."
↑ Gatti, Hilary (2002). Giordano Bruno and Renaissance Science: Broken Lives and Organizational Power. Ithaca, New York: Cornell University Press. pp. 18–19. https://books.google.com/books?id=9cYumhwTQP8C. Retrieved 21 March 2014. "For Bruno was claiming for the philosopher a principle of free thought and inquiry which implied an entirely new concept of authority: that of the individual intellect in its serious and continuing pursuit of an autonomous inquiry… It is impossible to understand the issue involved and to evaluate justly the stand made by Bruno with his life without appreciating the question of free thought and liberty of expression. His insistence on placing this issue at the center of both his work and of his defense is why Bruno remains so much a figure of the modern world. If there is, as many have argued, an intrinsic link between science and liberty of inquiry, then Bruno was among those who guaranteed the future of the newly emerging sciences, as well as claiming in wider terms a general principle of free thought and expression."
↑ ڪتاب جو نالو ؛ فلسفي جي ڪهاڻي ليکڪ؛ ول ڊيورانٽ مترجم؛ محمد اڪرم انصاري ايڊيشن؛ ڇاپو پهريون 2007ع ڇپيندڙ؛ سنڌي ادبي بورڊ ڄام شورو

[1] Leo Catana (2005). The Concept of Contraction in Giordano Bruno's Philosophy. Ashgate Pub.. ISBN 9780754652618. "When Bruno states in De la causa that matter provides the extension of particulars, he follows Averroes."

[2] Bouvet, Molière ; avec une notice sur le théâtre au XVIIe siècle, une biographie chronologique de Molière, une étude générale de son oeuvre, une analyse méthodique du "Malade", des notes, des questions par Alphonse (1973). Le malade imaginaire ; L'amour médecin.. Paris: Bordas. p. 23. ISBN 2-04-006776-0.

[3] Bruno was a mathematician and philosopher, but is not considered an astronomer by the modern astronomical community, as there is no record of him carrying out physical observations, as was the case with Brahe, Kepler, and Galileo. Pogge, Richard W. http://www.astronomy.ohio-state.edu/~pogge/Essays/Bruno.html 1999.

[4] Birx, Jams H.. "Giordano Bruno" The Harbinger, Mobile, AL, 11 November 1997. "Bruno was burned to death at the stake for his pantheistic stance and cosmic perspective."

[5] Arturo Labriola, Giordano Bruno: Martyrs of free thought no. 1

[6] Frances Yates, Giordano Bruno and the Hermetic Tradition, Routledge and Kegan Paul, 1964, p. 450

[7] Michael J. Crowe, The Extraterrestrial Life Debate 1750–1900, Cambridge University Press, 1986, p. 10, "[Bruno's] sources... seem to have been more numerous than his followers, at least until the eighteenth- and nineteenth-century revival of interest in Bruno as a supposed 'martyr for science.' It is true that he was burned at the stake in Rome in 1600, but the church authorities guilty of this action were almost certainly more distressed at his denial of Christ's divinity and alleged diabolism than at his cosmological doctrines."

[8] Adam Frank, The Constant Fire: Beyond the Science vs. Religion Debate, University of California Press, 2009, p. 24, "Though Bruno may have been a brilliant thinker whose work stands as a bridge between ancient and modern thought, his persecution cannot be seen solely in light of the war between science and religion."

[9] White, Michael. The Pope and the Heretic: The True Story of Giordano Bruno, the Man who Dared to Defy the Roman Inquisition, p. 7. Perennial, New York, 2002. "This was perhaps the most dangerous notion of all... If other worlds existed with intelligent beings living there, did they too have their visitations? The idea was quite unthinkable."

[10] Shackelford, Joel (2009). "Myth 7 That Giordano Bruno was the first martyr of modern science". in Numbers, Ronald L.. Galileo goes to jail and other myths about science and religion. Cambridge, Mass: Havard University Press. p. 66. "Yet the fact remains that cosmological matters, notably the plurality of worlds, were an identifiable concern all along and appear in the summary document: Bruno was repeatedly questioned on these matters, and he apparently refused to recant them at the end.14 So, Bruno probably was burned alive for resolutely maintaining a series of heresies, among which his teaching of the plurality of worlds was prominent but by no means singular."

[gatti18-11] Gatti, Hilary (2002). Giordano Bruno and Renaissance Science: Broken Lives and Organizational Power. Ithaca, New York: Cornell University Press. pp. 18–19. https://books.google.com/books?id=9cYumhwTQP8C. Retrieved 21 March 2014. "For Bruno was claiming for the philosopher a principle of free thought and inquiry which implied an entirely new concept of authority: that of the individual intellect in its serious and continuing pursuit of an autonomous inquiry… It is impossible to understand the issue involved and to evaluate justly the stand made by Bruno with his life without appreciating the question of free thought and liberty of expression. His insistence on placing this issue at the center of both his work and of his defense is why Bruno remains so much a figure of the modern world. If there is, as many have argued, an intrinsic link between science and liberty of inquiry, then Bruno was among those who guaranteed the future of the newly emerging sciences, as well as claiming in wider terms a general principle of free thought and expression."

[ول_ڊيورنٽ-12] ڪتاب جو نالو ؛ فلسفي جي ڪهاڻي ليکڪ؛ ول ڊيورانٽ مترجم؛ محمد اڪرم انصاري ايڊيشن؛ ڇاپو پهريون 2007ع ڇپيندڙ؛ سنڌي ادبي بورڊ ڄام شورو

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