GIORDANO BRUNO. 261 pleasures and pains by the knowledge that in the vicissitudes of things all states are at length reversed, so he is set free from subjection to the desire of self-preservation by the knowledge that nothing which is substantial can truly perish. This liberation from " the fear of fortune and death " is often described by Bruno as one of the chief results of his philo- sophy. It is conceived as an ethical state, since the disposi- tion of the wise man with respect to mutable things is identified with virtue. At the same time it is not regarded as attainable by the mere practice of morality, but only by the contemplation of philosophic truth ; and this is accessible only to the few. 1 To this outcome of Bruno's philosophy the name of an esoteric religion may properly be given. He himself contrasts it with the " vain fear and despera- tion " caused in " stupid and ignorant souls " by " foolish faith and blind credulity ". 2 In the Et-oici Furori it is not the ethical effect of the con- templation of truth, but the pursuit of truth in itself that is described. The eroico furore is first of all the desire of absolute truth. It is said to be different from other furori not as a virtue from a defect, but as a defect that is in a more divine subject or that is present in a more divine manner. The eroico furioso resembles the ideally wise or virtuous man in having escaped from subjection to the desire of self-preservation and to common pleasures and pains ; but he differs from him in this, that in the pursuit of his object he never attains the point of indifference. He has no sooner perceived truth under any one form than he perceives the limits of that form. Thus he is constantly impelled to go beyond that which he possesses ; for the mind cannot rest satisfied with a knowledge that is limited and therefore im- perfect. Since knowledge is impossible except under limits, he is always in motion between the extremes of pleasure and pain. The eroico furore is sometimes described as an "intellectual love ". It includes not only the desire of absolute truth, but also the desire of absolute beauty. This desire is excited by the beauty which is perceived in particular forms, and which is one of the manifestations of the soul of the world. But beauty, like truth, can only be perceived under limits beyond which the mind is impelled to pass ; and therefore the pursuit of beaut}' also is a pursuit of which the end can never be attained. 1 See for example the opening of the seventh book of De Immense. 1 Spaccio della Bestia trionfante, Wagner, ii,, p. 241.
