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Spinoza's Metaphysics: Substance and Thought

Oxford University Press USA (2013)

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  1. Spinoza on Action and Immanent Causation.Stephen Zylstra - 2020 - Archiv für Geschichte der Philosophie 102 (1):29-55.
    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 (...)
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  • Reply to Colin Marshall and Martin Lin.Yitzhak Melamed - 2013 - The Leibniz Review 23:207-222.
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  • 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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  • Spinoza on Negation, Mind-Dependence and the Reality of the Finite.Karolina Hübner - 2015 - In Yitzhak Melamed (ed.), The Young Spinoza: A Metaphysician in the Making. 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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  • 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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  • Essence as Power, or Spinoza on Heartbreak.Karolina Hübner - forthcoming - Journal of the History of Philosophy.
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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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  • Conhecimento humano e a ideia de afecção na Ética de Espinosa.Levy Lia - 2013 - Analytica (Rio) 17 (2): 221-247.
    A tese de que o conceito espinosista de ideia de afecção, introduzido na Ética, expressa o sentido mais preciso do que seja, para o autor, o conceito de ideia da imaginação. Este texto pretende problematizar essa leitura, procurando fornecer subsídios para a hipótese de que ela não é nem inequivocamente corroborada pelo texto da Ética, nem exigida pela doutrina aí apresentada. -/- It is widely accepted by scholars that Spinoza’s concept of idea of affection, introduced in the Ethics, states his (...)
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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 Istvan Toth (eds.), The Concept of Affectivity in Early Modern Philosophy. Budapest, Hungary: 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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  • 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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  • 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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  • A Spinozist Aesthetics of Affect and Its Political Implications.Christopher Davidson - 2017 - In Gábor Boros, Judit Szalai & Oliver Istvan 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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  • A Relação entre a Substância e os Modos na Filosofia de Espinosa.Carlos Ricardo Rodrigues da Silveira - 2013 - Dissertation, UFRGS, Brazil
    A relação entre os modos e a substância na filosofia de Espinosa é tida tradicionalmente como de inerência, de maneira semelhante, grosso modo, à relação entre os acidentes e as substâncias na filosofia aristotélica. Essa concepção de inerência foi contestada por Edwin Curley a partir de 1969. Esta monografia, no primeiro capítulo, procura defender que a relação entre os modos e a substância em Espinosa é de inerência, contra Curley, explicando em que consiste essa relação e diferenciando-a da concepção aristotélica (...)
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  • Thinking with Spinoza About Education.Elizabeth de Freitas, Sam Sellar & Lars Bang Jensen - 2018 - Educational Philosophy and Theory 50 (9):805-808.
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  • Human Action and Virtue in Descartes and Spinoza.Noa Naaman-Zauderer - 2018 - Philosophical Explorations 21 (1):25-40.
    In this paper, I argue that despite undeniable fundamental differences between Descartes’ and Spinoza’s accounts of human action, there are some striking similarities between their views on right action, moral motivation, and virtue that are usually overlooked. I will argue, first, that both thinkers define virtue in terms of activity or freedom, mutatis mutandis, and thus in terms of actual power of acting. Second, I will claim that both Descartes and Spinoza hold a non-consequentialist approach to virtue, by which human (...)
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  • Spinoza on Composition, Monism, and Beings of Reason.Róbert Mátyási - 2020 - Journal of Modern Philosophy 2 (1):1-16.
    In this paper, I argue that Spinoza holds a perspectivalist view of mereological composition, a form of anti-realism. The paper has two parts: In the first half of the paper, I introduce interpretive puzzles for the standard realist reading of Spinoza’s mereology. In the second half of the paper, I discuss Spinoza’s positive view on mereological composition and present a perspectivalist reading that avoids the interpretive puzzles.
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  • The Concept of Affectivity in Early Modern Philosophy.Boros Gábor, Szalai Judit & Toth Oliver Istvan (eds.) - 2017 - Budapest, Hungary: Eötvös Loránd University Press.
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  • Educating for Immortality: Spinoza and the Pedagogy of Gradual Existence.Johan Dahlbeck - 2015 - Journal of Philosophy of Education 49 (3):347-365.
    This article begins with the question: What is it to live? It is argued that, from a Spinozistic perspective, to live is not an either/or kind of matter. Rather, it is something that inevitably comes in degrees. The idea is that through good education and proper training a person can learn to increase his or her degree of existence by acquiring more adequate ideas. This gradual qualitative enhancement of existence is an operationalization of Spinoza's quest for immortality of the mind. (...)
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