In addition to the notion of power (potentia), Spinoza employs the notion of power of acting (agendi potentia), especially in the Ethics. This raises the question, if Spinoza uses both ‘power’ and ‘power of acting’, what is the difference between the two? What else could power be, for Spinoza, but power of acting? What is the relationship between power and activity in his system? This essays aims at giving answers to these questions; thereby emerges what may be called an actualist (...) model of God’s power. (shrink)

ABSTRACT: I argue that when Spinoza describes substance and its attributes as he means that they are utterly indeterminate. That is, his conception of infinitude is not a mathematical one. For Spinoza, anything truly infinite eludes counting s conception is closer to a grammatical one. I conclude by considering a number of arguments against this account of the Spinozan infinite as indeterminate.

I address an apparent conflict between Spinoza’s concepts of immanent causation and acting/doing [agere]. Spinoza apparently holds that an immanent cause undergoes [patitur] whatever it does. Yet according to his stated definition of acting and undergoing in the Ethics, this is impossible; to act is to be an adequate cause, while to undergo is to be merely a partial cause. Spinoza also seems committed to God’s being the adequate cause of all things, and, in a well-known passage, appears to deny (...) categorically that God is capable of undergoing. How then can God also be the immanent cause of all things, as Spinoza claims? On the basis of a close reading of the passage in question, I argue that Spinoza actually distinguishes between two senses of undergoing. An immanent cause undergoes not by being a partial cause but rather by being the metaphysical subject of its effect. While this sense of undergoing has its roots in scholasticism, Spinoza’s willingness to attribute such a capacity to undergo to God is idiosyncratic and reveals important ways in which his understanding of essence, perfection, and causation differs from the scholastic model. (shrink)

Le mode infini immédiat de l’étendue est l’un des éléments les plus mystérieux de l’ontologie de Spinoza. Malgré son importance pour le système métaphysique de Spinoza, ce dernier nous dit très peu à propos de ce mode. Dans un effort pour faire progresser l’étude de cette question, j’examine trois hypothèses bien acceptées qui traitent de l’identité de ce mode : l’interprétation de la force, l’interprétation nomique et l’interprétation cinétique. J’affirme premièrement que l’interprétation de la force et l’interprétation nomique doivent faire (...) face à de sérieuses objections. Deuxièmement, je soutiens que malgré les affirmations contraires des spécialistes, l’interprétation cinétique du MIIE est une option valable. (shrink)

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 (...) show that each and every one of the immanent effects of an infinite and eternal God is an infinite and eternal mode. The other aim is to show that these propositions can be understood as part of an extended critical response to Descartes’s infamous doctrine that God creates eternal truths and true and immutable natures. If we have the correct (Spinozan) conceptions of what God is and how God works, we see that an eternal and infinite God can only be understood to cause ‘eternal truths,’ and that these eternal truths are infinite and eternal modes of God. (shrink)

Descartes is widely portrayed as the arch proponent of “the epistemological transparency of thought” (or simply, “Transparency”). The most promising version of this view—Transparency-through-Introspection—says that introspecting (i.e., inwardly attending to) a thought guarantees certain knowledge of that thought. But Descartes rejects this view and provides numerous counterexamples to it. I argue that, instead, Descartes’s theory of self-knowledge is just an application of his general theory of knowledge. According to his general theory, certain knowledge is acquired only through clear and distinct (...) intellection. Thus, in his view, certain knowledge of one’s thoughts is acquired only through clear and distinct intellection of one’s thoughts. Introspection is a form of intellection and it can be clear and distinct. Ordinarily, however, introspection isn’t clear and distinct but is instead confused with dubitable perceptions of bodies. To make introspection clear and distinct, we need to “sharply separate” it from all perceptions of bodies by doubting all perceptions of bodies. Without such radical doubt, introspection remains confused and we lack certain knowledge not just of the specific features of our thoughts, but even of the minimal claim that a thought exists. Far from being the high priest of Transparency, Descartes is radically opposed to it. (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)

(2008). The Framework of Essences in Spinoza's Ethics. British Journal for the History of Philosophy: Vol. 16, No. 3, pp. 489-509. doi: 10.1080/09608780802200489.

Spinoza claims we can control any passion by forming a more clear and distinct idea of it. The interpretive consensus is that Spinoza is either wrong or over-stating his view. I argue that Spinoza’s view is plausible and insightful. After breaking down Spinoza’s characterization of the relevant act, I consider four existing interpretations and conclude that each is unsatisfactory. I then consider a further problem for Spinoza: how his definitions of ‘action’ and ‘passion’ make room for passions becoming action. I (...) propose two solutions to this problem, both of which yield a hint regarding what act Spinoza has in mind. Using that hint, I propose that we can appreciate Spinoza’s insight by considering how philosophizing about a feeling can 'kill the mood.' The act of grasping how a passion exemplifies certain general truths, I hold, is a distinctly rational activity that has all the features Spinoza describes. I conclude by showing how this interpretation fits with Spinoza’s larger views on rational knowledge, rational joy, the comprehensibility of passions, and the relation between second- and first-order ideas. (shrink)

Locke is often thought to have introduced the topic of personal identity into philosophy when, in the second edition of theEssay,he distinguished the person from both the human being and the soul. Each of these entities differs from the others with respect to their identity conditions, and so they must be ontologically distinct. In particular, Locke claimed, a person cannot survive total memory loss, although a human being or a soul can.

In Spinoza’s substance monism, radically different attributes constitute the essence of one and the same substance qua a strongly unified whole. Showing how this is possible poses a formidable Cartesian challenge to Spinoza’s metaphysics. In this paper I suggest a reconstruction of Spinoza’s notion of substance that meets this challenge and explains a major feature of this notion. I then show how this reconstruction can be used to resolve two fundamental problems of the Cartesian framework that pertain to Spinoza’s metaphysics. (...) On this basis, I then explain two further major features of Spinoza’s notion of substance. While my suggested reconstruction has all these advantages and accords well with Spinoza’s conceptual framework, it goes beyond what he explicitly says concerning substance monism. It is in the spirit of his metaphysical framework rather than in its letter. Thus, all I intend to show is that Spinoza has the conceptual resources for coming to terms with some of the deep problems that beset his metaphysics. (shrink)

Spinoza presents his ethics using a variety of terminologies. Propositions that are, or at least might be taken for, normative include only very few explicit guidelines for action. I will take this claim from Vp10s to be one such guideline:Vp10s: So that we may always have this rule of reason ready when it is needed, we should think and meditate often about common human wrongs and how and in what way they may best be driven away by nobility.

Spinoza's doctrine of the eternity of the mind is often understood as the claim that the mind has a part that is eternal. I appeal to two principles that Spinoza takes to govern parthood and causation to raise a new problem for this reading. Spinoza takes the composition of one thing from many to require causal interaction among the many. Yet he also holds that eternal things cannot causally interact, without mediation, with things in duration. So the human mind, since (...) it is the idea of a body existing in duration, cannot have an eternal part. In order to solve this problem, I propose an aspectual reading of Spinoza's doctrine of the eternity of the mind: the mind itself is eternal, under one of its aspects. (shrink)

Spinoza argues that there is one substance, God, with at least two distinct attributes. On Objective Interpretations, the “attributes” are what God conceives of God’s own essence. Because God truly...

In this paper, I examine Mark Johnston’s panentheistic account of the metaphysics of the divine developed in his recent book, Saving God: Religion After Idolatry. On Johnston’s account, God is the ‘Highest One’ and is identified with ‘the outpouring of Being by way of its exemplification in ordinary existents for the sake of the self-disclosure of Being’. Johnston eschews supernaturalism and takes his position to be consistent with what he calls ‘legitimate naturalism’ which he takes to be some version of (...) ontological naturalism. But, as I will argue in what follows, Johnston’s legitimate naturalism is not clearly ontological naturalism. In what follows, given the other general features of his account, I argue that if we assume ontological naturalism, we should prefer a pantheistic conception of God over a panentheistic conception of God such as the one Johnston proffers. I take it that we can preserve everything Johnston wants in his account of divinity if we accept pantheism; but, if we wish to purge our conception of God of any supernaturalism, we should accept pantheism. (shrink)

Spinoza presents his ethics using a variety of terminologies. Propositions that are, or at least might be taken for, normative include only very few explicit guidelines for action. I will take this claim from Vp10s to be one such guideline:Vp10s: So that we may always have this rule of reason ready when it is needed, we should think and meditate often about common human wrongs and how and in what way they may best be driven away by nobility.

"This book does nothing less than to set new standards in combining philosophical with political theology.

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 (...) substances and that the principle cannot be derived from the PSR, as many claim.Abbreviation: PSR: Principle of Sufficient Reason. (shrink)

Ex nihilo nihil fit. Philosophy, especially great philosophy, does not appear out of the blue. In the current volume, a team of top scholars-both up-and-coming and established-attempts to trace the philosophical development of one of the greatest philosophers of all time. Featuring twenty new essays and an introduction, it is the first attempt of its kind in English and its appearance coincides with the recent surge of interest in Spinoza in Anglo-American philosophy.Spinoza's fame-or notoriety-is due primarily to his posthumously published (...) magnum opus, the Ethics, and, to a lesser extent, to the 1670 Theological-Political Treatise. Few readers take the time to study his early works carefully. If they do, they are likely to encounter some surprising claims, which often diverge from, or even utterly contradict, the doctrines of the Ethics. Consider just a few of these assertions: that God acts from absolute freedom of will, that God is a whole, that there are no modes in God, that extension is divisible and hence cannot be an attribute of God, and that the intellectual and corporeal substances are modes in relation to God. Yet, though these claims reveal some tension between the early works and the Ethics, there is also a clear continuity between them.Spinoza wrote the Ethics over a long period of time, which spanned most of his philosophical career. The dates of the early drafts of the Ethics seem to overlap with the assumed dates of the composition of the Treatise on the Emendation of the Intellect and the Short Treatise on God, Man, and His Well Being and precede the publication of Spinoza's 1663 book on Descartes' Principles of Philosophy. For this reason, a study of Spinoza's early works can illuminate the nature of the problems Spinoza addresses in the Ethics, insofar as the views expressed in the early works help us reconstruct the development and genealogy of the Ethics. Indeed, if we keep in mind the common dictum. (shrink)

Scholarship on Emerson to date has not considered Spinoza’s influence upon his thought. Indeed, from his lifetime until the twentieth century, Emerson’s friends and disciples engaged in a concerted cover-up because of Spinoza’s hated name. However, Emerson mentioned his respect and admiration of Spinoza in his journals, letters, lectures, and essays, and Emerson’s thought clearly shows an importation of ideas central to Spinoza’s system of metaphysics, ethics, and biblical hermeneutics. In this essay, I undertake a biographical and philosophical study in (...) order to show the extent of Spinoza’s influence on Emerson and how this changes the traditional understanding of Emerson’s thought. (shrink)

In this essay, I suggest that Spinoza acknowledges a distinction between formal reality that is infinite and timelessly eternal and formal reality that is non-infinite (i. e., finite or indefinite) and non-eternal (i. e., enduring). I also argue that if, in Spinoza’s system, only intelligible causation is genuine causation, then infinite, timelessly eternal formal reality cannot cause non-infinite, non-eternal formal reality. A denial of eternal-durational causation generates a puzzle, however: if no enduring thing – not even the sempiternal, indefinite individual (...) composed of all finite, enduring things – is caused by the infinite, eternal substance, then how can Spinoza consistently hold that the one infinite, eternal substance is the cause of all things and that all things are modes of that substance? At the end of this essay, I sketch how Spinoza could deny eternal-durational causation while still holding that an infinite, eternal God is the cause of all things and that all things are modes. I develop the interpretation more in the companion essay. (shrink)

Spinoza attributes mentality to all things existing in nature. He claims that each thing has a mind that perceives everything that happens in the body. Against this panpsychist background, it is unclear how consciousness relates to the nature of the mind. This study focuses on Spinoza’s account of the conscious mind and its operations. It builds on the hypothesis that Spinoza’s panpsychism can be interpreted as a self-consistent philosophical position. It aims at providing answers to the following questions: what is (...) consciousness, for Spinoza, and what are the causes that determine its presence in nature? How can human and non-human individuals be distinguished on account of their mentality? How can Spinoza conceive of the human mind as consisting entirely of conscious perceptions? And how, according to Spinoza’s mind-body parallelism, is the content of consciousness determined so that it reflects in thought the order and connection of the actions and passions of the body? To address these questions, I first determine what Spinoza’s notion of “consciousness” is and how he uses it. Then, I investigate whether he has a theory of recognition capable of accounting for specifically human behaviour and mentality. Further, I examine his description of memory and the way in which memory shapes the framework of human conscious thought. Finally, I look for an account of discursive reasoning, capable of explaining the existence of activities of the mind that, by operating on the content provided by memory, preserve themselves through time and change. (shrink)

The different senses of the term _information_ in physical, biological, and social interpretations, and the possibility of connections between them, are addressed. Special attention is paid to Hofkirchner's Unified Theory of Information (UTI), proposing an integrated view in which the notion of information gets additional properties as one moves from the physical to the biological and the social realms. UTI is compared to other views of information, especially to two theories complementing several ideas of UTI: the theory of the hypertextual (...) documental universe ("docuverse") and the theory of integrative levels of reality. Two alternative applications of the complex of these three theories are discussed: a pragmatical, hermeneutic one, and a more ambitious realist, ontological one. The latter can be extended until considering information ("bit") together with matter-energy ("it") as a fundamental element in the world. Problems and opportunities with each view are discussed. It is found that the common ground for all three theories is an evolutionary approach, paying attention to the phylogenetic connections between the different meanings of information. The paper builds on previously unnoticed affinities between different families of information-related theories, showing how each of them can provide fruitful complements to the other ones in clarifying the nature of information. (shrink)