According to Steven Nadler's novel interpretation of Spinoza's much discussed ‘free man’, the free man is not an unattainable ideal. On this reading, the free man represents an ideal condition not because he is passionless, as has often been claimed, but because even though he experiences passions, he ‘never lets those passions determine his actions’. In this paper, I argue that Nadler's interpretation is incorrect in taking the model of the free man to be an attainable ideal within our reach. (...) Furthermore, I show that Spinoza's moral philosophy has room for another ideal yet attainable condition, which is represented by the wise man. On my reading, becoming a wise man consists not in surmounting human bondage, but in understanding ourselves as finite expressions of God's power and, thereby, coming to terms with the ineliminability of bondage for us due to our very human or modal condition in the Spinozistic universe. (shrink)

Spinoza unequivocally states in the Ethics that intuitive knowledge is more powerful than reason. Nonetheless, it is not clear what exactly this greater power promises in the face of the passions. Does this mean that intuitive knowledge is not liable to akrasia? Ronald Sandler offers what, to my knowledge, is the only explicit answer to this question in recent Spinoza scholarship. According to Sandler, intuitive knowledge, unlike reason, is not susceptible to akrasia. This is because, intuitive knowledge enables the knower (...) to greater power over the passions due to its immediacy, its foundation and because it engenders the boundlessly powerful intellectual love of God. In this paper, I consider to what extent intuitive knowledge is liable to akrasia by exploring whether Sandler's claim can justifiably be attributed to Spinoza. I argue that, given our modal status, it is not plausible to claim that akrasia would never apply to intuitive knowledge. Since intuitive ideas are the ideas of a finite .. (shrink)

ABSTRACTIn ‘Freedom of the Will and the Concept of a Person,’ Harry Frankfurt argues that a successful analysis of the concept ‘human’ must reveal something that distinguishes humans from non-human...

George Eliot often uses the language of determinism in her novels, but we do not understand her view very well by treating such phrasing as addressing debates about the freedom of will directly. In...

In this Spinozist defence of the educational promotion of students’ autonomy I argue for a deterministic position where freedom of will is deemed unrealistic in the metaphysical sense, but important in the sense that it is an undeniable psychological fact. The paper is structured in three parts. The first part investigates the concept of autonomy from different philosophical points of view, looking especially at how education and autonomy intersect. The second part focuses on explicating the philosophical position of causal determinism (...) and it seeks to open up a way to conceive of education for autonomy without relying on the notion of free will in a metaphysical sense. The concluding part attempts to outline a Spinozistic understanding of education for autonomy where autonomy is grounded in the student's acceptance and understanding of the necessary constraints of natural causation rather than processes of self-causation. (shrink)

The objective of this doctoral dissertation is to interpret the explanation of akrasia that the Dutch philosopher Benedictus Spinoza (1632-1677) gives in his work The Ethics. One is said to act acratically when one intentionally performs an action that one judges to be worse than another action which one believes one might perform instead. In order to interpret Spinoza’s explanation of akrasia, a large part of this dissertation investigates Spinoza’s theory of emotion. The first chapter is introductory and outlines Spinoza’s (...) categorisation of mental states and his conception of the relation between the mind and the body. The second chapter deals with Spinoza’s epistemology and the relation between cognitive mental states and states of the brain. The third chapter argues that Spinoza holds that emotions are non-cognitive mental states that are caused by cognitive mental states. The fourth chapter interprets Spinoza’s discussion of the emotions of Joy and Sadness insofar as they are mental states. The fifth chapter suggests that when Spinoza says that the power of our body is increased or decreased when we are joyful or sad, he means that when we are joyful or sad then, at the same time, our heart and perhaps the organs of our digestive system are affected in such a way that our bodily health is increased or decreased. The sixth chapter points to three problems that concern Spinoza’s definitions of the psychophysical states of pleasure, pain, cheerfulness and melancholy, and offers slightly altered definitions of these states. The seventh chapter interprets the various aspects of Spinoza’s conception of the emotion of Desire, both insofar as it is a state of the mind and insofar it is a state of the body, as well as the relation between the emotion of Desire and man’s striving for self-preservation. The eighth chapter discusses what Spinoza writes on the strength of emotions and the way in which we make value judgments in order to finally interpret why it is, according to Spinoza, that ‘we so often see the better for ourselves but follow the worse’. (shrink)