The present article deals with specific normative concepts of Spinoza’s ethical system and compares them to certain aspects of the theory of ethics of social consequences. At first, a way to approach the problem of normativity in Spinoza is presented, concentrating on the obligatory character of rational - or intellectual - motives. Then, theoretical evidence is presented which links Spinoza to normative-ethical consequentialism. The basis for a consequentialist model of Spinoza’s ethics is the concept of perfection, and on this basis (...) it seems possible to consider its compatibility with non-utilitarian forms of consequentialism, such as ethics of social consequences. Conclusively, the paper’s aim is to present the possibility of considering Spinozian consequentialism as a non-utilitarian consequentialism, while considering ethics of social consequences as a contemporary form of Spinozian consequentialism. (shrink)

This paper argues that Spinoza makes a distinction between the constitutive essence of God (the totality of His attributes) and the essence of God per se (His power and causal efficacy). Using this distinction, I explain how Spinoza can conceive of God as being both an immutable simple unity and a subject for constantly changing modes. Spinoza believes that God qua Natura Naturans is immutable, while God qua Natura Naturata is not. With this point established, Curley’s claim that Spinozistic modes (...) are causally dependent on but not properties of God loses much of its attraction. In conclusion, I suggest how God’s essence is related to His attributes and His modes. (shrink)