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  1. Impronta del acosmismo luriánico en la "Ethica" de Spinoza.Miquel Beltrán - 2015 - Revista de Filosofía (Madrid) 40 (2):63-81.
    El objetivo del artículo es exponer la doctrina acosmista que se halla en la cábala de Luria, tal como la describe Abraham Cohen de Herrera en Puerta del cielo, y cómo pudo ocurrir que a través de la lectura de esta obra aquella doctrina influyera en la concepción de Spinoza sobre la irrealidad de los modos.
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  • Reply to Yenter: Spinoza, Number, and Diversity.Galen Barry - 2016 - British Journal for the History of Philosophy 24 (2):365-374.
    Clarke attacks Spinoza's monism on the grounds that it cannot explain how a multiplicity of things follows from one substance, God. This article argues that Clarke assumes that Spinoza's God is countable. It then sketches a way in which multiplicity can follow from God's uncountable nature.
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  • Spinoza’s Re-Evaluation of Humility.Josefine Klingspor - forthcoming - Archiv für Geschichte der Philosophie.
    Spinoza’s philosophy develops in striking ways over the course of his philosophical career. In his first work on metaphysics, the Short Treatise, Spinoza insists that humility is one of the highest virtues and that human beings have no power of their own. But in his final work on metaphysics, the Ethics, Spinoza bluntly declares that humility is not a virtue and argues that our essence simply consists in power. This essay demonstrates the interconnectedness and significance of these apparently distinct shifts. (...)
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  • La Concepción hegeliana de la realidad efectiva Y la crítica de la metafísica.Andrés Felipe Parra Ayala - 2021 - Eidos: Revista de Filosofía de la Universidad Del Norte 36:223-255.
    RESUMEN Este artículo presenta una reconstrucción argumentativa del primer capítulo de la tercera sección de la Doctrina de la Esencia de la Ciencia de la Lógica de Hegel, el cual lleva como título "Lo Absoluto". Su hipótesis es que la critica de la metafísica contenida en este capítulo no solo aboga por una ontología relacional del proceso, sino que también establece implícitamente una distinción entre una teoría de lo absoluto de primer orden y una de segundo orden. La teoría de (...)
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  • Spinoza’s Critique of Humility in the Ethics.Sanem Soyarslan - 2018 - Southern Journal of Philosophy 56 (3):342-364.
    Abstract: In the "Ethics" Spinoza denies that humility is a virtue on the grounds that it arises from a reflection on our lack of power, rather than a rational understanding of our power (Part IV, Proposition 53, Demonstration). He suggests that humility, to the extent that it involves a consideration of our weakness, indicates a lack of self-understanding. However, in a brief remark in the same demonstration he also allows that conceiving our lack of power can be conducive to self-understanding (...)
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  • Hegel, Spinoza, and McTaggart on the Reality of Time.Yitzhak Melamed - 2016 - Internationales Jahrbuch des Deutschen Idealismus / International Yearbook of German Idealism 14:211-234.
    In this paper, I study one aspect of the philosophical encounter between Spinoza and Hegel: the question of the reality of time. The precise reconstruction of the debate will require a close examination of Spinoza's concept of tempus (time) and duratio (duration), and Hegel's understanding of these notions. Following a presentation of Hegel's perception of Spinoza as a modern Eleatic, who denies the reality of time, change and plurality, I turn, in the second part, to look closely at Spinoza's text (...)
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  • A Spinozist Aesthetics of Affect and Its Political Implications.Christopher Davidson - 2017 - In Gábor Boros, Judit Szalai & Oliver Toth (eds.), The Concept of Affectivity in Early Modern Philosophy. Budapest, Hungary: Eötvös Loránd University Press. pp. 185-206.
    Spinoza rarely refers to art. However, there are extensive resources for a Spinozist aesthetics in his discussion of health in the Ethics and of social affects in his political works. There have been recently been a few essays linking Spinoza and art, but this essay additionally fuses Spinoza’s politics to an affective aesthetics. Spinoza’s statements that art makes us healthier (Ethics 4p54Sch; Emendation section 17) form the foundation of an aesthetics. In Spinoza’s definition, “health” is caused by external objects that (...)
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  • The Concept of Affectivity in Early Modern Philosophy.Gábor Boros, Judit Szalai & Oliver Toth (eds.) - 2017 - Budapest, Hungary: Eötvös Loránd University Press.
    Collection of papers presented at the First Budapest Seminar in Early Modern Philosophy.
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  • Descartes on Will and Suspension of Judgment: Affectivity of the Reasons for Doubt.Jan Forsman - 2017 - In Gábor Boros, Judit Szalai & Oliver Toth (eds.), The Concept of Affectivity in Early Modern Philosophy. Budapest, Hungary: Eötvös Loránd University Press. pp. 38-58.
    In this paper, I join the so-called voluntarism debate on Descartes’s theory of will and judgment, arguing for an indirect doxastic voluntarism reading of Descartes, as opposed to a classic, or direct doxastic voluntarism. More specifically, I examine the question whether Descartes thinks the will can have a direct and full control over one’s suspension of judgment. Descartes was a doxastic voluntarist, maintaining that the will has some kind of control over one’s doxastic states, such as belief and doubt. According (...)
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  • Is Spinoza’s theory of Finite Mind Coherent? – Death, Affectivity and Epistemology in the Ethics.Oliver Istvan Toth - 2017 - The Concept of Affectivity in Early Modern Philosophy.
    In this paper I examine the question whether Spinoza can account for the necessity of death. I argue that he cannot because within his ethical intellectualist system the subject cannot understand the cause of her death, since by understanding it renders it harmless. Then, I argue that Spinoza could not solve this difficulties because of deeper commitments of his system. At the end I draw a historical parallel to the problem from medieval philosophy.
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  • Hegel’s modal argument against Spinozism. An interpretation of the chapter ‘Actuality’ in the Science of Logic.Franz Knappik - 2015 - Hegel Bulletin 36 (1):53-79.
    I propose a new reading of Hegel’s discussion of modality in the ‘Actuality’ chapter of the Science of Logic. On this reading, the main purpose of the chapter is a critical engagement with Spinoza’s modal metaphysics. Hegel first reconstructs a rationalist line of thought — corresponding to the cosmological argument for the existence of God — that ultimately leads to Spinozist necessitarianism. He then presents a reductio argument against necessitarianism, contending that as a consequence of necessitarianism, no adequate explanatory accounts (...)
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  • Essence as power, or Spinoza on heartbreak.Karolina Hübner - forthcoming - Journal of the History of Philosophy.
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  • (1 other version)Spinoza's Thinking Substance and the Necessity of Modes.Karolina Hübner - 2014 - Philosophy and Phenomenological Research 89 (3):3-34.
    The paper offers a new account of Spinoza's conception of “substance”, the fundamental building block of reality. It shows that it can be demonstrated apriori within Spinoza's metaphysical framework that (i) contrary to Idealist readings, for Spinoza there can be no substance that is not determined or modified by some other entity produced by substance; and that (ii) there can be no substance (and hence no being) that is not a thinking substance.
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  • (1 other version)Spinoza on Essences, Universals, and Beings of Reason.Karolina Hübner - 2015 - Pacific Philosophical Quarterly 96 (2):58-88.
    The article proposes a new solution to the long-standing problem of the universality of essences in Spinoza's ontology. It argues that, according to Spinoza, particular things in nature possess unique essences, but that these essences coexist with more general, mind-dependent species-essences, constructed by finite minds on the basis of similarities that obtain among the properties of formally-real particulars. This account provides the best fit both with the textual evidence and with Spinoza's other metaphysical and epistemological commitments. The article offers new (...)
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  • Spinoza on negation, mind-dependence and the reality of the finite.Karolina Hübner - 2015 - In Yitzhak Y. Melamed (ed.), The Young Spinoza: A Metaphysician in the Making. New York: Oxford University Press. pp. 221-37.
    The article explores the idea that according to Spinoza finite thought and substantial thought represent reality in different ways. It challenges “acosmic” readings of Spinoza's metaphysics, put forth by readers like Hegel, according to which only an infinite, undifferentiated substance genuinely exists, and all representations of finite things are illusory. Such representations essentially involve negation with respect to a more general kind. The article shows that several common responses to the charge of acosmism fail. It then argues that we must (...)
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  • Clarke Against Spinoza on the Manifest Diversity of the World.Timothy Yenter - 2014 - British Journal for the History of Philosophy 22 (2):260-280.
    Samuel Clarke was one of Spinoza's earliest and fiercest opponents in England. I uncover three related Clarkean arguments against Spinoza's metaphysic that deserve more attention from readers today. Collectively, these arguments draw out a tension at the very heart of Spinoza's rationalist system. From the conjunction of a necessary being who acts necessarily and the principle of sufficient reason, Clarke reasons that there could be none of the diversity we find in the universe. In doing so, Clarke potentially reveals an (...)
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  • The Building Blocks of Spinoza’s Metaphysics: Substance, Attributes and Modes.Yitzhak Y. Melamed - 2013 - In Michael Della Rocca (ed.), The Oxford Handbook of Spinoza. New York: Oxford University Press. pp. 84-113.
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  • A fresh look on the role of the second kind of knowledge in Spinoza’s Ethics.Oliver Istvan Toth - 2017 - Hungarian Philosophical Review (2):37-56.
    In this paper, through a close reading of Spinoza's use of common notions I argue for the role of experiential and experimental knowledge in Spinoza's epistemology.
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  • Idealism and the metaphysics of individuality.Paul Giladi - 2017 - Philosophy and Social Criticism 43 (2):208-229.
    What is arguably the central criticism of Hegel’s philosophical system by the Continental tradition, a criticism which represents a unifying thread in the diverse work of Schelling, Feuerbach, Kierkegaard, Nietzsche and Adorno, is that Hegel fails to adequately do justice to the notion of individuality. My aim in this paper is to counter the claim that Hegel’s idea of the concrete universal fails to properly explain the real uniqueness of individuals. In what follows, I argue that whilst the Continental critique (...)
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  • Purposiveness in nature: Hegel and Spinoza on anthropomorphism and backward causation.Karen Koch - 2021 - Intellectual History Review 31 (3):463-478.
    My aim in this paper is to investigate Hegel’s relation to Spinoza’s account of teleology by discussing Spinoza and Hegel’s stance to two straightforward objections against teleological views of reality: the anthropomorphism objection and the backward causation objection. I show that both argue against a teleological account that would be committed to the anthropomorphism objection by raising the same argument: such a divine intelligence would lack what it desires to realize. I then argue that their dealing with the backward causation (...)
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  • The Ontology Wars.Francesca Manning - 2015 - Historical Materialism 23 (1):201-220.
    Pierre Macherey’sHegel or Spinoza?suggests that Hegel was driven to his now legendary misinterpretations of Spinoza because he could not accept Spinozism without compromising his own philosophy. Macherey shows us a Spinoza that pre-emptively resists and challenges Hegel’s understanding of Spirit as Subject realising itself through self-negation and contradiction. This review draws out the central arguments in the book, and those arguments most salient for contemporary theories of capitalism and revolution, and points towards possible implications for Marxist theory.
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  • Hegel’s Idealist Reading of Spinoza.Samuel Newlands - 2011 - Philosophy Compass 6 (2):100-108.
    In this two-part series, I explore some of the most important and influential interpretations of Spinoza as an idealist. In this first part, I examine Hegel’s case for interpreting Spinoza as a kind of frustrated idealist and show how doing so raises fresh interpretative challenges for Spinoza’s contemporary readers.
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  • Pantheism, Panentheism, and Ecosophy: Getting Back to Spinoza?Luca Valera & Gabriel Vidal - 2022 - Zygon 57 (3):545-563.
    Many authors in the field of Environmental Philosophy have claimed to be inspired by Spinoza's monism, which has traditionally been considered a form of pantheism because nature and God coincide. This idea has deep normative implications, as some environmental ethicists claim that wounding nature is the same as wounding God, which implies a resacralization of nature. In particular, we will focus on Arne Næss's Ecosophy (or Deep Ecology) to offer a current relevant example of the pantheist (or panentheist) worldview. However, (...)
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  • ‘Determination is negation’: The Adventures of a Doctrine from Spinoza to Hegel to the British Idealists.Robert Stern - 2016 - Hegel Bulletin 37 (1):29-52.
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  • Spinoza on Reason, by Michael LeBuffe.Alexander Douglas - 2018 - Mind 127 (507):929-937.
    Spinoza on Reason, by LeBuffeMichael. Oxford: Oxford University Press, 2017. Pp xi + 217.
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  • Spinoza and the Cosmological Argument According to Letter 12.Mogens Lærke - 2013 - British Journal for the History of Philosophy 21 (1):57 - 77.
    (2013). Spinoza and the Cosmological Argument According to Letter 12. British Journal for the History of Philosophy: Vol. 21, No. 1, pp. 57-77. doi: 10.1080/09608788.2012.696052.
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  • Hegel and Spinoza on the philosophy of nature.James Kay - 2020 - Dissertation, University of Warwick
    This study argues that the exploration of Hegel and Spinoza’s philosophies of material Nature yields a more compelling critique of Spinoza’s thought than either Hegel himself or commentators have recognised. Rather than attempting a full comparison of Hegel and Spinoza’s accounts of material Nature, this study focuses on elaborating a critique of the deficiencies found, from a Hegelian standpoint, in Spinoza’s account of extended Nature. This study argues that the Hegelian critique of Spinoza’s theory of extended Nature takes at least (...)
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  • (1 other version)Spinoza's Thinking Substance and the Necessity of Modes.Karolina Hübner - 2016 - Philosophy and Phenomenological Research 92 (1):3-34.
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  • Hegel, Spinoza, and the ‘Principle of Individuality’.Shachar Freddy Kislev - 2018 - International Journal of Philosophical Studies 26 (4):499-522.
    ABSTRACTThis paper attempts to shed light on Hegel’s recurring comment that Spinoza’s philosophy lacks the ‘principle of individuality’. It shows that this criticism can have three distinct meanings: that Spinozism cannot account for the multiplicity of finite individuals; that Spinozism leads to a moral devaluation of the finite individual; the form of substance is indifferent and lacks a differentiating principle. It is shown that Hegel argued, somewhat incoherently, for all three.
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  • Maimon's Post-Kantian Skepticism.Emily Fitton - 2017 - Dissertation, University of Essex
    There is little doubt that Salomon Maimon was both highly respected by, and highly influential upon, his contemporaries; indeed, Kant himself referred to Maimon as the best of his critics. The appraisal and reformulation of the Kantian project detailed in Maimon’s Essay on Transcendental Philosophy played a significant role in determining the criteria of success for post-Kantian philosophy, and was thus crucial to the early development of German Idealism. Key aspects of Maimon’s transcendental philosophy remain, however, relatively obscure. In particular, (...)
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  • Not Wholly Finite: The Dual Aspect of Finite Modes in Spinoza.Noa Shein - 2018 - Philosophia 46 (2):433-451.
    Spinoza’s bold claim that there exists only a single infinite substance entails that finite things pose a deep challenge: How can Spinoza account for their finitude and their plurality? Taking finite bodies as a test case for finite modes in general I articulate the necessary conditions for the existence of finite things. The key to my argument is the recognition that Spinoza’s account of finite bodies reflects both Cartesian and Hobbesian influences. This recognition leads to the surprising realization there must (...)
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  • Spinozism, Kabbalism, and Idealism from Johann Georg Wachter to Moses Mendelssohn.Mogens Lærke - 2021 - Journal of Modern Philosophy 3 (1):3.
    The paper studies the historical background for the ‘idealist’ reading of Spinoza usually traced back to British and German Idealism. Here, I follow this history further back than and focus on one earlier idealist reading, indeed perhaps the mother of them all. It can be found in the _Elucidarius cabalisticus, sive reconditae Hebraeorum philosophiae brevis et succincta recensio_ by Johann Georg Wachter, a kabbalist interpretation of Spinoza published in 1706. I am principally interested in the importance that Wachter’s book may (...)
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  • Georg Wilhelm Friedrich Hegel.Paul Redding - 2008 - Stanford Encyclopedia of Philosophy.
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  • (1 other version)Spinoza on Essences, Universals, and Beings of Reason.Karolina Hübner - 2015 - Pacific Philosophical Quarterly 97 (1):58-88.
    The article proposes a new solution to the long-standing problem of the universality of essences in Spinoza's ontology. It argues that, according to Spinoza, particular things in nature possess unique essences, but that these essences coexist with more general, mind-dependent species-essences, constructed by finite minds on the basis of similarities that obtain among the properties of formally-real particulars. This account provides the best fit both with the textual evidence and with Spinoza's other metaphysical and epistemological commitments. The article offers new (...)
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