Most Aristotelian interpreters believed matter to be prope nihil, pure potentiality, while others believed that it possessed a certain degree of reality and actuality. The discussion on the nature of matter was further complicated by the suggestions offered by other traditions of thought, Platonism above all. According to Marsilio Ficino (1433–1499) in his Platonic Theology, prime matter had an existence which is not dependent upon form. Closely following the Timaeus, he claimed that matter can therefore be intelligible, though in a weaker way. Giordano Bruno (1548–1600) proposed an even more radical departure from traditional views of the passivity of matter. In the De la causa, principio et uno, Bruno affirms that matter is an active principle, not passive. Matter contains within itself every form, both corporeal and incorporeal, and can be described as a kind of infinite life. Bruno’s conception of matter also served as the basis for his cosmological views (see below), and in particular for his claim that the universe is infinite. A few years later, Tommaso Campanella returned to a more traditional position. In the Del senso delle cose e della magia (printed in 1620) he argued for the synonymity between matter and body, and against the identification of matter with the Aristotelian prope nihil, though he did emphasize its passivity: matter receives forms from external agents and does not produce them from within itself.