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  1. Self-Explanation and Empty-Base Explanation.Yannic Kappes - forthcoming - Journal of the American Philosophical Association.
    This paper explores a novel notion of self-explanation which combines ideas from two sources: (1) the tripartite account of explanation, according to which a proposition can help explain another either in the capacity of a reason why the latter obtains or in the capacity of an explanatory link, and (2) the notion of an empty-base explanation (sometimes called 'null-explanation'), which generalizes the ideas of explanation by zero-grounding and explanation by status. After having introduced these ideas and the novel notion of (...)
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  2. ‘Spinoza’s ‘Atheism’, the Ethics and the TTP.Yitzhak Melamed - forthcoming - In Spinoza: Reason, Religion, Politics: The Relation Between the Ethics and the Tractatus Theologico-Politicus.
    The impermanence of human affairs is a major theme in Spinoza’s discussions of political histories, and from our present-day perspective it is both intriguing and ironic to see how this very theme has played out in the evolving fate of Spinoza’s association with atheism. While Spinoza’s contemporaries charged him with atheism in order to impugn his philosophy (and sometimes his character), in our times many lay readers and some scholars portray Spinoza as an atheist in order to commemorate his role (...)
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  3. Spinoza’s Monism II: A Proposal.Kristin Primus - forthcoming - Archiv für Geschichte der Philosophie.
    An old question in Spinoza scholarship is how finite, non-eternal things transitively caused by other finite, non-eternal things (i. e., the entities described in propositions like E1p28) are caused by the infinite, eternal substance, given that what follows either directly or indirectly from the divine nature is infinite and eternal (E1p21–23). In “Spinoza’s Monism I,” I pointed out that most commentators answer this question by invoking entities that are indefinite and sempiternal, but argued that perhaps we should not be so (...)
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  4. Spinoza on Causa Sui.Yitzhak Melamed - 2021 - In Blackwell Companion to Spinoza. Blackwell. pp. 116-125.
    The very first line of Spinoza’s magnum opus, the Ethics, states the following surprising definition: By cause of itself I understand that whose essence involves existence, or that whose nature cannot be conceived except as existing [Per causam sui intelligo id, cujus essentia involvit existentiam, sive id, cujus natura non potest concipi, nisi existens]. As we shall shortly see, for many of Spinoza’s contemporaries and predecessors the very notion of causa sui was utterly absurd, akin to a Baron Munchausen attempting (...)
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  5. “Spinoza’s Metaphysics of Substance”.Y. Melamed Yitzhak - 2021 - In Don Garrett (ed.), Don Garrett (ed.), The Cambridge Companion to Spinoza. 2nd edition. Cambridge: Cambridge University Press, forthcoming. Cambridge: Cambridge UP. pp. 61-112.
    ‘Substance’ (substantia, zelfstandigheid) is a key term of Spinoza’s philosophy. Like almost all of Spinoza’s philosophical vocabulary, Spinoza did not invent this term, which has a long history that can be traced back at least to Aristotle. Yet, Spinoza radicalized the traditional notion of substance and made a very powerful use of it by demonstrating – or at least attempting to demonstrate -- that there is only one, unique substance -- God (or Nature) -- and that all other things are (...)
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  6. Spinoza, le Grand profanateur de la ‘tradition sacrée’ humaniste.” Interview with N. Weill.Yitzhak Y. Melamed - 2020 - le Monde.
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  7. God-Intoxicated Man: The Philosopher Who Denied the World.Yitzhak Melamed & Clare Carlisle - 2020 - TLS: The Times Literary Supplement.
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  8. Spinoza's Theory of Intellect – an Averroistic Theory?Oliver Istvan Toth - 2020 - In Averroism between the 15th and 17th century. pp. 281-309.
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  9. Spinoza and the Problem of Other Substances.Galen Barry - 2019 - Canadian Journal of Philosophy 49 (4):481-507.
    ABSTRACTMost of Spinoza’s arguments for God’s existence do not rely on any special feature of God, but instead on merely general features of substance. This raises the following worry: those arguments prove the existence of non-divine substances just as much as they prove God’s existence, and yet there is not enough room in Spinoza’s system for all these substances. I argue that Spinoza attempts to solve this problem by using a principle of plenitude to rule out the existence of other (...)
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  10. The Enigma of Spinoza's Amor Dei Intellectualis.Yitzhak Melamed - 2019 - In Noa Naaman-Zaudrer & Noa Naaman (eds.), Freedom, Action and Motivation in Spinoza’s Ethics. Routledge. pp. 222-238.
    The notion of divine love was essential to medieval Christian conceptions of God. Jewish thinkers, though, had a much more ambivalent attitude about this issue. While Maimonides was reluctant to ascribe love, or any other affect, to God, Gersonides and Crescas celebrated God’s love. Though Spinoza is clearly sympathetic to Maimonides’ rejection of divine love as anthropomorphism, he attributes love to God nevertheless, unfolding his notion of amor Dei intellectualis at the conclusion of his Ethics. But is this a legitimate (...)
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  11. Spinoza’s ‘Infinite Modes’ Reconsidered.Kristin Primus - 2019 - Journal of Modern Philosophy 1 (1):1-29.
    My two principal aims in this essay are interconnected. One aim is to provide a new interpretation of the ‘infinite modes’ in Spinoza’s Ethics. I argue that for Spinoza, God, conceived as the one infinite and eternal substance, is not to be understood as causing two kinds of modes, some infinite and eternal and the rest finite and non-eternal. That there cannot be such a bifurcation of divine effects is what I take the ‘infinite mode’ propositions, E1p21–23, to establish; E1p21–23 (...)
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  12. François Lamy’s Cartesian Refutation of Spinoza’s Ethics.Jack Stetter - 2019 - Journal of Modern Philosophy 1 (1):7.
    François Lamy, a Benedictine monk and Cartesian philosopher whose extensive relations with Arnauld, Bossuet, Fénélon, and Malebranche put him into contact with the intellectual elite of late-seventeenth-century France, authored the very first detailed and explicit refutation of Spinoza’s Ethics in French, Le nouvel athéisme renversé. Regrettably overlooked in the secondary literature on Spinoza, Lamy is an interesting figure in his own right, and his anti-Spinozist work sheds important light on Cartesian assumptions that inform the earliest phase of Spinoza’s critical reception (...)
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  13. Cohen, Spinoza, and the Nature of Pantheism.Yitzhak Melamed - 2018 - Jewish Studies Quarterly:171-180.
    The German text of Cohen’s Spinoza on State & Religion, Judaism & Christianity (Spinoza über Staat und Religion, Judentum und Christentum) first appeared in 1915 in the Jahrbuch für jüdische Geschichte und Literatur. Two years before, in the winter of 1913, Cohen taught a class and a seminar on Spinoza’s Theological-Political Treatise at the Hochschule für die Wissenschaft des Judentums. This was Cohen’s first semester at the Hochschule, after retiring from more than thirty years of teaching at the University of (...)
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  14. “A Substance Consisting of an Infinity of Attributes”: Spinoza on the Infinity of Attributes.Yitzhak Y. Melamed - 2018 - In Reed Winegar & Ohad Nachtomy (eds.), Infinity in Early Modern Philosophy. Springer. pp. 63-75.
    Though Spinoza's definition of God at the beginning of the Ethics unequivocally asserts that God has infinitely many attributes, the reader of the Ethics will find only two of these attributes discussed in any detail in Parts Two through Five of the book. Addressing this intriguing gap between the infinity of attributes asserted in E1d6 and the discussion merely of the two attributes of Extension and Thought in the rest of the book, Jonathan Bennett writes: Spinoza seems to imply that (...)
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  15. Spinoza, La Forge und das Problem der Modi.Andreas Hüttemann - 2016 - Methodus 8:33-55.
    The paper argues that it is essential for modes in Spinoza's metaphyics to both, to inhere in and to be caused by the substance.
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  16. The Dog That is a Heavenly Constellation and the Dog That is a Barking Animal by Alexandre Koyré.Oberto Marrama - 2014 - The Leibniz Review 24:95-108.
    The article includes the French to English translation of a seminal article by Alexandre Koyré (“Le chien, constellation céleste, et le chien animal aboyant”, in Revue de Métaphysique et de Morale, 55e Année, N° 1, Jan-Mar 1950, pp. 50-59), accompanied by an explanatory introduction. Koyré's French text provides an illuminating commentary of E1p17s, where Spinoza exposes at length his account of the relationship existing between God's intellect and the human intellect. The lack of an English translation of this article has (...)
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  17. Spinoza's Deification of Existence.Yitzhak Y. Melamed - 2013 - Oxford Studies in Early Modern Philosophy 6:75-104.
    The aim of this paper is to clarify Spinoza’s views on some of the most fundamental issues of his metaphysics: the nature of God’s attributes, the nature of existence and eternity, and the relation between essence and existence in God. While there is an extensive literature on each of these topics, it seems that the following question was hardly raised so far: What is, for Spinoza, the relation between God’s existence and the divine attributes? Given Spinoza’s claims that there are (...)
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  18. Review of Susan James, Spinoza on Philosophy, Religion, and Politics (Oxford: Oxford University Press, 2012). [REVIEW]Yitzhak Y. Melamed - 2012 - Notre Dame Philosophical Reviews.
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  19. “’Christus Secundum Spiritum’: Spinoza, Jesus, and the Infinite Intellect”.Yitzhak Y. Melamed - 2012 - In Neta Stahl (ed.), The Jewish Jesus. Routledge.
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  20. Supernatural Will and Organic Unity in Process: From Spinoza’s Naturalistic Pantheism to Arne Naess’ New Age Ecosophy T and Environmental Ethics.Evangelos D. Protopapadakis - 2009 - In George Arabatzis (ed.), Studies on Supernaturalism. pp. 173-193.
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  21. Steven Nadler, Spinoza's “Ethics”: An Introduction. [REVIEW]Yitzhak Y. Melamed - 2007 - Ethics 117 (3):563-565.
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  22. The Divine Essence and the Conception of God in Spinoza.Sherry Deveaux - 2003 - Synthese 135 (3):329-338.
    I argue against a prevailing view that the essence of God is identical with the attributes. I show that given what Spinoza says in 2d2 -- Spinoza's purported definition of the essence of a thing -- the attributes cannot be identical with the essence of God. I argue that while the attributes do not satisfy the stipulations of 2d2 relative to God, absolutely infinite and eternal power does satisfy those stipulations. Hence, I conclude that absolutely infinite and eternal power is (...)
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  23. Jewish Themes in Spinoza's Philosophy (Review).Yisrael Yehoshua Melamed - 2003 - Journal of the History of Philosophy 41 (3):417-418.
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