UTOPIA OF THOMAS CAMPANELLA "CITY OF THE SUN"

Danilova E., 212 gr. (2005-2006)

The Italian philosopher Tommaso Campanella (before becoming a monk in 1582 - Giovanni Domenico) is one of the representatives of early utopian communism. Campanella shared the natural philosophical views of the materialist Telesio, opposed Aristotelian scholasticism, developed the ideas of sensationalism, advanced for that time, where sensation was the only source of knowledge, and deism (the world was created by God, and then the world was left to the action of its own laws), which, however, were combined with him with religious and mystical views, a passion for magic and astrology.
For his freethinking, Campanella was repeatedly persecuted by the Inquisition. So, in 1599, Tommaso tried to raise an uprising in order to free Italy from Spanish oppression. The plot was discovered, and Campanella, after severe torture, was thrown into prison, where he spent a total of 27 years. Constant work and self-discipline, the daily tension of creative thought helped Tommaso survive.
Like Thomas More, Tommaso Campanella was busy speculatively constructing an ideal social system. The result of his thoughts was the utopia “City of the Sun,” which the philosopher wrote in prison in 1602 and published for the first time in 1623. We know that a utopia is an impossible dream, generated by historical circumstances that prompted action and led to certain results. Tommaso was a progressive thinker and writer of the Renaissance, a time when Western Europe, shaken by anti-feudal movements, entered the stage of the initial development of capitalism, when technology and science energetically moved forward along their never-ending path, when thought stubbornly overtook reality in search of new horizons. In the life of Italy in the 17th century, after successes in the field of manufacturing, a time of decline began. The movement of the main trade routes, which was associated with the dominance of the Turks in the Mediterranean Sea and with the Great geographical discoveries, and hard economic crisis served as one of the reasons that thousands of people did not know where to put their hands. The peasantry suffered from barbaric forms of feudal exploitation and from foreign domination. At the same time, in Italy of that period, economically disunited and politically fragmented, a revolutionary situation could not arise. Under these conditions, utopianism, as a dream of resolving such a disastrous situation for the country, was essentially inevitable.
It is worth adding that not only under the influence external factors, but depending on the author’s worldview, different utopias often express opposing social ideals and aspirations, while the fantastic nature of this genre implies a colossal range of possibilities. The ideas of utopias represent an organic unity of image and thought, a thought that is not so much proven as shown, subject to the emotional and aesthetic perception and evaluation of the philosopher.
“City of the Sun” was created under the influence of “Utopia” by Thomas More, which Campanella first heard about in the house of the wealthy Neapolitan del Tufo, who supported the writer in difficult times. On the pages of the work, Campanella dreams of the unity and prosperity of humanity, of an ideal society in which there is no private property, and universal labor guarantees abundance. True, there is strict regulation of everyday life and the power of priests, which is literally theocratic in nature. Tommaso based his communist ideal on the dictates of reason and the laws of nature.
“City of the Sun” is written in the form of a dialogue between the Sailor, who returned from a long voyage, and Gostinnik. The interlocutors are deprived external description, but at the same time, from the idea of ​​the city of the Sun, the heroes’ views on life, their thoughts that are trying to penetrate into the foggy future are clear. All means of depiction and presentation are subordinated in utopia to the creation of a grandiose picture of society as a single collective, an image of the dream of a just life based on work, which is where the social character of the author is manifested. The sailor tells Gostinnik about his trip around the world, during which he ended up in the Indian Ocean on a wonderful island with the city of the Sun.
This city is located on a mountain and is “divided into seven vast belts, or circles, called after the seven planets.” In each of the zones there are comfortable premises for living, working, and relaxing. There are also defensive structures: ramparts, bastions. Campanella says that “...to capture each subsequent (belt), one would have to constantly use twice as much effort and labor.” At the same time, the walls of the city are decorated with wonderful and at the same time instructive paintings, which are provided with explanatory inscriptions.
By structure, the City of the Sun is a theocratic republic, organized on the model of a monastic order. At its head is the wisest and all-knowing high priest, “called the “Sun” in their language, but in ours we would call him the Metaphysician.” According to the Sailor, the ruler has three so-called co-rulers: Pon (Power), in charge of military affairs, Sin (Wisdom) - knowledge, liberal arts, crafts, and Mor (Love) - food, clothing, childbirth and education.
The meaning of the symbolism of the names allows us to reveal Campanella’s pantheism, according to which God is an impersonal principle, located not outside of nature, but identical with it. As a result, the basic qualities of being (“primalities”) determine the characteristic properties of a person: power is found in strength, wisdom in the ability to imagine and imagine, love in desires and aspirations. Primalities are in a constant struggle with non-existence: with weakness, ignorance and hatred - as negative human qualities. Elements of dialectics in Campanella's philosophy serve as a justification for fruitful violence in public life. According to the philosopher, evil must not only be identified, but also suppressed. Thus, to kill a tyrant in the city of the Sun is honorable, to expel an absurd and insignificant monarch is humane. Campanella believes that “first everything is uprooted and eradicated, and then it is created...”. Thus, Tommaso is ready to lead the people into battle to realize the ideals of equality.
It should be noted that the top of the city of the Sun elects lower officials, bearers of true knowledge, despising scholasticism. The government meets every eight days. Unscrupulous leaders can be removed by the will of the people, except for the four highest rulers, who resign themselves. They first consult with each other and only when a wiser and more worthy person can replace them do they resign. It must be emphasized that in the city of the Sun, as Campanella writes, “he is revered as the most worthy who has studied more arts and crafts and who knows how to apply them with great knowledge of the matter.” Residents of the City of the Sun are perplexed why “we call masters ignoble, but consider noble those who are not familiar with any skill, live idlely and keep many servants for their debauchery.”
According to the philosopher, the source of all human evils is selfishness. Tommaso believes that when people give up selfishness, they will only have love for the community, which he considers the standard of government. Thus, only equalization of members of society in literally all respects (common dining rooms, identical decorations, common houses) will lead to happy life. The writer repeatedly repeats that if people were “less attached to property,” then they would “breathe with greater love for their neighbor.” The inhabitants are both rich and poor. Rich because they have everything they need, poor because they have nothing of their own. Public property in a “sunny” state is based on the labor of its citizens. Campanella's critique of private ownership points the way for future progressive literature.
In the state of Tommaso Campanella, equality between men and women is established, who even undergo military training in case of war. According to Tommaso, work and physical exercise will make people healthy and beautiful. For the first time in the history of human thought, the author says that work is not only a human need, but also a matter of his honor, a matter in which competition ultimately generates abundance. But at the same time, the working day of solariums lasts only four hours. In addition, Campanella is very interested in the problem of identifying human abilities, although he solves it in a fantastic-astrological spirit: natural inclinations must be unraveled through the same horoscope.
The issue of marriage relations is quite sensitive. Campanella assumed some kind of state regulation of them, neglecting the personal attachments of a person. For a philosopher, the first place is the question of the quality of future offspring. In order for children to be physically and spiritually perfect, an experienced doctor, using scientific data, selects the best compatible parents based on their natural qualities. The author of the utopia reveals an almost undisguised contempt for paired love. For him, it is more acceptable fun than a serious feeling, and cannot even be compared with “love for the community.”
Despite the fact that the women of the City of the Sun have the same rights as men (they can engage in science and serve in the army), due to the principle of “community of wives” they are still perceived as dehumanized property. Campanella depicts a kind of familyless communism (the influence of the worst of Plato’s ideas).
Tommaso’s reasoning about the beauty of women is interesting: in the city of the Sun there are no ugly women, since “thanks to their activities, healthy skin color is formed (in women), and the body develops, and they become stately and lively, and beauty is revered in their harmony and liveliness and vigor. Therefore, they would subject to the death penalty the one who, out of a desire to be beautiful, began to blush her face, or began to wear high-heeled shoes to appear taller, or a long dress to hide her oaky legs.” Campanella claims that all the whims of women arose as a result of idleness and lazy effeminacy.
Campanella places the moral regulation of social life, relatively speaking, on religion, since the cult of the Sun and the Earth, the pantheistic idea of ​​the world as a huge living being does not fit into the framework of religious dogmatics. Tommaso does not rely on religion for everything; he has developed a number of legal and moral sanctions of a non-religious nature, sometimes very cruel, directed against idle people and depraved individuals.
Until the end of his life, Tommaso, like the heroes of utopia, firmly believed that a time would come in the world when people would live according to the customs of the state created by his dream. In his letter to Ferdinand III, Duke of Tuscany, Campanella wrote: “Future centuries will judge us, for the present century executes its benefactors...”.
So, “City of the Sun” is a political and scientific work, in which both philosophical and aesthetic approaches to solving the problem of an ideal state merge together. Unfortunately, Campanella’s utopia was declared, according to a long tradition, to be an example of “crude” Latin and, therefore, is assessed as a fact of philosophical and political, but by no means artistic life, with which one can disagree.

A few years after “City of the Sun,” Campanella wrote another essay, “On the Best State,” where he examines some of the objections to the social ideas of his first book. There, in particular, the community of property is justified by the example of the apostolic community, and the community of wives (very carefully) by references to various church fathers. Particularly interesting is the passage where it is stated that the possibility of such a state is confirmed by experience:

“And this was shown, moreover, by monks, and now by Anabaptists living in community; if they had the true tenets of faith, they would have been even more successful in this. Oh, if they were not heretics and administered justice, as we preach to them: then they would serve as examples of this truth.”

Meanwhile, in the 16th century, the Anabaptists emerged as one of the most cruel and ruthless religious sects. Among them was Thomas Münzer, the bloody leader of the radical wing of the German Peasants' War. A little later, the Anabaptists established the unheard of terrorist Munster Commune.

Materials used in writing this article

City of the Sun

Tommaso Campanella

Stilo 1568 - Parigi 1639

Interlocutors

Chief Hotelier and Sailor from Genoa.

Gostinnik

Please tell me about all your adventures during your last voyage.

I have already told you about my trip around the world, during which I finally came to Taprobana, where I was forced to go ashore. There, fearing the natives, I took refuge in the forest; when I finally got out of it, I found myself on a wide plain lying exactly on the equator.

Well, what happened to you?

I suddenly encountered a large force of armed men and women, many of whom understood our language. They immediately took me to the City of the Sun.

Tell me, how is this city structured and what is its mode of government?

On a vast plain rises a high hill, on which most of the city is located; Its numerous outskirts extend far beyond the foot of the mountain, the dimensions of which are such that the city is over two miles in diameter, and its circumference is seven. Due to the fact that it lies along the hump of a hill, its area is larger than if it were on the plain. The city is divided into seven vast belts, or circles, named after the seven planets. One gets from one circle to another along four cobbled streets through four gates facing the four cardinal directions. And the city, really, is built in such a way that if the first circle had been taken by storm, then to take the second it would have been necessary to use twice as much effort; and to master the third - even more. So, in order to capture each next one, it would be necessary to constantly use twice as much effort and labor. Thus, if anyone planned to take this city by storm, he would have to take it seven times. But, in my opinion, it is impossible to take the first circle: the earthen rampart surrounding it is so wide and it is so fortified with bastions, towers, bombards and ditches.

So, having entered the northern gate (which is bound with iron and so made that it can easily rise and fall and be firmly locked thanks to the amazingly dexterous arrangement of its projections, adjusted to move in the recesses of strong jambs), I saw a flat space seventy paces wide between the first and second next to the walls. From there you can see vast chambers connected to the wall of the second circle so that they can be said to form one whole building. At half the height of these chambers there are continuous arches, on which there are galleries for walking and which are supported from below by beautiful thick pillars, encircling the arcades like colonnades or monastery passages. From below, entrances to these buildings are only on the inner, concave side of the wall; the lower floors are entered directly from the street, and the upper ones are entered by marble staircases leading to similar internal galleries, and from them to beautiful upper chambers with windows on both the inner and outer sides of the wall and separated by light partitions. The thickness of the convex, that is, external, wall is eight spans, the concave one is three, and the intermediate ones are from one to one and a half spans.

From here you can go to the next passage between the walls, three steps narrower than the first, from which you can see the first wall of the next circle with similar galleries above and below; and on the inside there is another wall, encircling the chambers, with the same projections and passages, supported from below on columns; at the top, where the doors to the upper chambers are located, it is painted with magnificent paintings. Thus, in similar circles and through double walls, inside of which there are chambers with galleries on columns protruding outward, you reach the very last circle, walking all the time on level ground; however, when passing through the double gates (in the outer and inner walls), you have to climb steps, but they are arranged in such a way that the ascent is almost unnoticeable: you walk along them obliquely, and the height of the stairs is therefore barely noticeable. At the top of the mountain there is an open and spacious square, in the middle of which stands a temple, erected with amazing art.

Gostinnik

Continue, continue, speak, I conjure you with my life!

The temple is beautiful with its completely round shape. It is not surrounded by walls, but rests on thick and proportionate columns. The huge dome of the temple, erected with amazing art, ends in the middle, or at the zenith, with a small dome with a hole above the altar. This single altar is located in the center of the temple and is surrounded by columns. The temple has a circumference of over three hundred and fifty steps. On the capitals of the columns on the outside rest arches projecting about eight paces and supported by another row of columns resting on a wide and strong parapet three paces high; between it and the first row of columns there are lower galleries paved with beautiful stones; and on the concave side of the parapet, divided by frequent and wide passages, fixed benches are arranged; and between the internal columns that support the temple itself, there is no shortage of beautiful portable chairs.

On the altar only one large globe is visible with the image of the entire sky and another with the image of the earth. Then, on the arch of the main dome, all the stars of the sky from the first to the sixth magnitude are depicted, and under each of them its name and the forces with which it influences earthly phenomena are indicated in three verses. There are poles there, and large and small circles, drawn in the temple perpendicular to the horizon, but not completely, since there is no wall below; but they can be supplemented by those circles that are marked on the globes of the altar. The floor of the temple shines with valuable stones. Seven golden lamps, named after the seven planets, hang burning with unquenchable fire. The small dome above the temple is surrounded by several small beautiful cells, and behind the open passage above the galleries, or arches, between the internal and external columns there are many other spacious cells, where up to forty-nine priests and ascetics live. Above the smaller dome rises only a kind of weather vane, indicating the direction of the winds, of which they number up to thirty-six. They know which year is predicted by which winds, and what changes on land and sea, but only in relation to their climate. There, under the weather vane, a scroll written in gold letters is kept.

I ask you, valiant husband, explain to me in detail their entire management system. This particularly interests me.

The philosopher spent two years under investigation, he was threatened with the death penalty, but as a result of torture, which lasted almost two days, he was declared insane. It took the author six months to recover from the consequences of torture.

Campanella himself was a Dominican monk until he was 34 years old. After serving in prison, he went to France, where he spent the rest of his life.

He was a famous religious thinker and philosopher, poet. He advocated the empirical nature of science, defended the ideas of Galileo, even when he was in the prison of the Inquisition, and defended the independence of science from the church.

What is the book about?

Retell summary"Cities of the Sun" by Campanella is not easy, since it is still not an artistic, but a philosophical work. Its name is a direct reference to the work “The City of God” by St. Augustine. The text is written in a "severe" style.

In its form, Campanella's utopia "City of the Sun" is a dialogue between interlocutors whose names are not given. One of them is the Sailor (all that is known about him is that he is from Genoa), the second is called the Chief Hotelier, apparently implying the grandmaster of the Order of the Hospitallers.

If we retell the summary of Campanella’s “City of the Sun” from the very beginning, then the work, without any preamble, begins with the Chief Hotelier’s request that the Sailor tell about his latest adventures.

It turns out that the Sailor has returned from an island in the Indian Ocean, where he ended up in the City of the Sun. He goes on to describe how life works in this city.

State structure

Carrying out an analysis of Campanella's "City of the Sun", we can come to the conclusion that in his work the author outlined his ideas about an ideal state. Most likely, this is exactly what he wanted to build after the uprising in Calabria, in which he took part.

The government system in the City of the Sun resembles a theocracy. The supreme ruler is the priest. Moreover, in the book he is called a Metaphysician, which is not accidental. For Campanella, this post should have gone to the most learned resident of the city. As soon as there is someone wiser than him, he gives up his post.

With him there are three co-rulers, whose names can be translated as Wisdom, Power and Love. The main aspects of life are divided between them. The metaphysician consults with them, but makes decisions on all fundamental issues independently.

Quite a lot of officials help them, and there is also a Council, which includes all citizens over 20 years of age.

Remembering the plot of "City of the Sun" by Tommaso Campanella, a brief summary will help you quickly refresh your memory of the main details of the work. The main social structure in the City is the community of all life. Its implementation is controlled by the administration. Almost everything the residents have in common, except their wives, children and homes. Even all the residents of the City eat together.

At the same time, production is based on slavery and is absent. Every citizen is required to work four hours a day. Moreover, this means only physical labor, since it is further indicated that residents spend the rest of their time reading and doing science.

Total unification

When analyzing the “City of the Sun” by Tommaso Campanella, you can notice that much in this society is unified. For example, women and men wear almost the same clothes, there is a prescribed uniform of what to wear in the city itself and what to wear outside it. It even indicates how often it should be washed and replaced.

How the holidays are held is described in detail; even art is regulated in the city. Relations between men and women are under state control. Producing offspring is called a state interest. In this case, the birth of children is compared to the breeding of livestock.

Which man and which woman should have sex with, and also how the heads of labor teams, the doctor and the astrologer often decide. The sexual act itself takes place under the control of a special official. It is believed that in addition to procreation, relations between the sexes have an important function of satisfying physiological needs.

Upbringing and education

The upbringing of children in this society is entirely taken over by the state. During training, children are divided into groups, just like adults during work.

From the age of eight they begin to study natural sciences, then move on to crafts. The less capable are sent to the village, while they have the chance to return to the city if they still prove themselves.

After completing the training, the citizen is considered ready to receive a position. In which industry he showed himself best, the mentors decide.

Punishment system

In this society, in which the family, freedom of creativity and labor, and property are abolished, there is a place for violations of the law. Campanella describes the punishment system in detail. Crime is considered to be malice, ingratitude, denial of due respect, despondency, laziness, buffoonery, and lies. As punishment, the perpetrators are deprived of communication with women or a common meal.

Sodomy is punishable by the obligation to wear shameful clothing, and if the offender repeats the crime, he will face the death penalty. The judicial power in the city is combined with the administrative power.

In Campanella's ideal state there are no executioners and wardens. Death penalty carried out by the people's hands, that is, the culprit is stoned. In general, punishments are considered one of the elements of educating residents.

Religion

The religion of the Sun is practiced in the City. There are two aspects to this belief. It is based on the state religion, since the management of the City coincides with sacred service.

Among the officials, the only priests are the highest officials, who have the responsibility to clear the conscience of citizens. As a result, administrative, judicial and religious powers are united in the same hands.

At the same time, the religion of the Sun, as presented by Campanella, appears as the worship of the Universe. It is perceived as the most ideal and rational mechanism that can exist. Essentially, it is a combination of rationalistic science and religion with an emphasis on astrology.

The Sun Temple occupies the central place in the City. It looks less like a church and more like a natural science museum. On the altar there is a globe with the image of heaven and earth, on the arch of the main dome there are stars.

Funeral

It is noteworthy that in Campanella’s ideal society the bodies of the dead are not buried. To avoid pestilence and epidemics, they are burned.

At the same time, it is fire that is compared with the living and noble element, which “comes to the sun and returns to it.” Thus, as the author notes, the cult of idolatry is excluded.

In this situation, Campanella clearly hints at the cult of worship of the relics of saints. In his works one could often find attacks against the Catholic Church. However, he could not directly criticize the church, so he supported ideological objections with utilitarian sanitary arguments.

Analysis

Campanella's main ideas in "City of the Sun" are presented quite clearly. This is his idea of ​​the ideal world, the ideal society that he sought to build. At the same time, some aspects caused rejection among contemporaries.

For example, he justified the lack of private property by citing the example of the community of the apostles, and, speaking about the community of wives, he referred to various church fathers. Moreover, he argued that the possibility of the existence of such a state was confirmed experimentally. He cites the Anabaptists as an example. In the 17th century it was one of the most ruthless and cruel religious sects. The leader of the peasant war in Germany, Thomas Münzer, came from it.

In T. Campanella's utopia "City of the Sun" the author is influenced by the works of Thomas More and Plato, while the work stands out for its astrological context. Interestingly, the work again became popular among communists and social democrats in the mid-19th century.

Ministry of General and vocational education RF

Tver State University

Faculty of Applied Mathematics and Cybernetics

Department of Theoretical and Applied Economics

Abstract

in the course “History of Economic Doctrines”

on the topic: "City of the Sun" by Tommaso Campanella"

Completed by: Skorobogatova N.M.,

Checked:

Introduction…………………………………………………………

The era of Tommaso Campanella……………………………………

Biography of the scientist………………………………………………………………

“City of the Sun” by Campanella…………………………………..

Campanella’s economic views in “City of the Sun”:…..

Attitude to work……………………………………………………………

Organization of production……………………………………

Principles of distribution………………………………….

Conclusion……………………………………………………….

Literature………………………………………………………..

Introduction.

The Greek term ou topos means “place that is not.” From this word Sir Thomas More derived the word "utopia" to denote an ideal humanistic society. His book "Utopia" was published in Latin in 1516, and in English translation in 1551. More wrote at a time when social institutions, which preserved the society of the Middle Ages, began to collapse.

More's Utopia was not the first book of this type, but it was not the last. In ancient Greece, Hesiod, in his Works and Days, places his utopia in the distant past, in the Golden Age. The Bible also places it in the past - in the Gardens of Eden. The Greek author Euhemerus also wrote about a utopian island in his Sacred History.

In the Middle Ages, under the influence of Christianity, utopian literature disappeared in Europe. Attention was paid to life after death, the kingdom of God.

More's Utopia, written just at the end of the Middle Ages, became popular, causing various imitations. Antonio Francesco Doni, who edited the Italian edition of Utopia in 1548, published the book Worlds in 1588, a book about a perfect city where the institution of marriage was abolished. This was followed by the publication of Francesco Patrizi’s book “The Happy City”.

In 1602, Campanella published The City of the Sun. Although to some extent it can be called an imitation of “Utopia,” it must be said that Campanella’s City of the Sun is completely different from Utopia, different laws apply there, and it is built differently.

The life and work of Campanella, a scientist and philosopher, is of great interest to researchers.

The era of Tommaso Campanella.

End of the 15th century marked the advent of a new time. The economic development trends of this period determined the beginning of the process of primitive accumulation of capital. In England and other most developed countries of Europe, new social relations are emerging - capitalist, new classes are emerging, nations are emerging, the centralization of state power is increasing, which prepares the transformation of class-representative monarchies into absolutist ones. New trends in ideology manifest themselves with particular force, which becomes the first arena where the battle flares up against feudalism, the spiritual enslavement of man by the Catholic Church, against scholasticism and superstition.

In Italy already in the 14th-15th centuries, and in other European countries from the late 15th to early 16th centuries, the Renaissance began - a movement unfolded under the banner of the “renaissance” of ancient culture. Around the same time, the ideological movements of humanism and church reformation appeared. Each of them had its own form of manifestation and range of socio-political ideas.

There is no consensus among researchers whether the “City of the Sun” can be considered part of the Renaissance culture or whether it can be attributed to a subsequent period. S.D. Skazkin ranked Campanella among the humanists of the Renaissance. V.P. Volgin spoke about “City of the Sun” as a wonderful work that combines the principles of humanism with the principles of community - with socialism.

L. Firpo believes that considering the “City of the Sun” among previous Renaissance utopias means seeing a hopeless anachronism in Campanella’s project. Only by placing him in the circle of spiritual seekers of the Counter-Reformation figures can one correctly understand the meaning of the “City of the Sun”.

If the attitude of the “City of the Sun” to “Christian humanism” seems quite clear (let us remember at least the cripples living outside the borders of the City of the Sun), then the question of its relationship to the so-called “civic humanism” requires very serious research. There is no doubt that a number of features of “civic humanism” have received further development in Campanella's utopia, it is all the more important to emphasize the existing difference. “Civic humanists” were, as a rule, concerned with only one thing: how to reform the existing society and achieve its improvement without resorting to a radical disruption of the existing public relations. Even those of them who saw the weakness of the state in the sharp social stratification of its citizens, proposing to smooth out property inequality, did not encroach on the holy of holies - the very principle of private property.

Thus, Campanella is difficult to attribute directly to any movement. Typically, researchers call the works of More and Campanella as belonging to utopian socialism, and some researchers consider the authors to be the founders of socialism in general.

Biography of a scientist.

Giovanni Domenico Campanella, who took the monastic name Thommaso (Thomas), was born in September 1568 in the village of Stegnano, near the city of Stilo, in Calabria, which was at that time under Spanish rule. From childhood, Campanella showed great ability; at the age of 13 he wrote poetry. Campanella received his initial education under the guidance of a Dominican monk, from whom he studied logic; under his influence, at the age of fifteen, he entered a monastery. The decision to enter the monastery was contrary to the wishes of his father, who wanted to send his son to Naples to live with a lawyer relative to study law.

Campanella became a Dominican in 1583, partly because it was the only way he could be educated. He was sent to the monastery of San Giorgio, where he studied philosophy for three years, then in 1586 to the monastery in Nicastro, where he studied for another 2 years.

After studying philosophy based on Aristotle, Campanella went to the Dominican monastery in Cosenza in 1588 to study theology. There he discovers the philosophy of Telesius. By the end of 1598, he completed a large work in defense of Telesius, Philosophia sensibus demonstrata. With this first scientific work, Campanella appears in Naples and publishes it there in 1591. He spends here two years and writes a new essay (“De sensu rerum”), in which he already deviates from the teachings of Telesius, being carried away by the study of the so-called “natural magic” and astrology, which Telesius was an opponent of. This work was written under the influence of the learned Neapolitan della Porta, author of a book on natural magic and founder of the Academy for the Study of Nature (Academia secretorum naturae). But in his other work, written in Naples, Campanella again follows in the footsteps of his teacher, thereby proving that his complex worldview embraced very contradictory ideas.

Campanella also showed his free-thinking in his actions: for his studies he used the books of the monastery library, without asking permission from the pope and neglecting the threat of excommunication for this. The result was a denunciation: Campanella was arrested and sent to Rome, where he first met the Inquisition. The first time he got off cheaply and, although he was left under strong suspicion, he was nevertheless released.

Campanella spends the years following his imprisonment wandering around Italy. Through Florence and Bologna, he goes to Venice and Padua, where he settles in the monastery of St. Augustine and actively takes up scientific studies, restoring his handwritten works, which were taken from him and sent to the Inquisition by the abbot of the Dominican monastery in Bologna. But even here Campanella’s enemies do not abandon their persecution: two new trials are being initiated against him. If the first (on charges of insulting the general of the order) got off easily, the second was much more serious and threatened with severe consequences: Campanella was charged with authorship of the essay “On the Three Deceivers” (“De tribus impostoribus”) and with the fact that he denounced some denier of Christ as the savior. To these accusations they added a denunciation attributing to Campanella the composition of a poetic satire on Christ, indicating his adherence to Democritus, etc. Perhaps the absurdity of the first of these accusations - the authorship of a book written long before Campanella's birth - helped him get out again, but it is more likely that influential patrons contributed to his release. Campanella’s two new works should have made a favorable impression on the judges: “On the Christian Monarchy” and “On the Government of the Church,” in which he acted as an ardent opponent of the reformation movement and a supporter of papal power, arguing that the pope should unite all Christians under his authority and become the head of not only the church, but also the state. “Campanella strove for this religious and political unity,” says Lafargue, “only in order to end discord and establish peace and prosperity on earth.” These aspirations of Campanella, in accordance with the conditions of his time, were often expressed in theological forms, so that to adherents of the Catholic Church he could sometimes seem like a devout Catholic.

Returning to work, Campanella not only began to write philosophical works, but also acted as the author of political “Speeches to the Italian Princes”, in which he urges to submit to the power of the Spaniards and thus come to the creation of a world monarchy in which Italy, under the rule of the pope, will play a leading role role. Both in these “Speeches” and in the book “On the Spanish Monarchy” written later, Campanella expresses his cherished ideas about the creation of a single world state, which were ultimately directed against all existing governments and, in particular, against Spain, despite the fact that , that it was foreshadowed by world supremacy as the most Christian country in the world.

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