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Spinoza

New York: Routledge (2008)

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  1. The Susceptibility of Intuitive Knowledge to Akrasia in Spinoza's Ethical Thought.Sanem Soyarslan - 2014 - British Journal for the History of Philosophy 22 (4):725-747.
    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 (...)
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  • Adequate and Inadequate Ideas in Spinoza.Blake McAllister - 2014 - History of Philosophy Quarterly 31 (2):119-136.
    Adequate and inadequate ideas play a central role in Spinoza’s system. A number of recent commentators have suggested that the internality or externality of an idea’s immediate cause is a necessary and sufficient condition of the idea’s adequacy or inadequacy, respectively. I show that this thesis is subject to counterexample and briefly explore the significance of this critique for recent interpretations. I offer an alternative interpretation on which adequate and inadequate ideas are characterized by the manner in which they grasp (...)
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  • Spinoza on Composition, Causation, and the Mind's Eternity.John Grey - 2014 - British Journal for the History of Philosophy 22 (3):446-467.
    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 (...)
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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 Principle of Sufficient Reason in Spinoza.Martin Lin - 2013 - In Michael Della Rocca (ed.), The Oxford Handbook of Spinoza. New York: Oxford University Press.
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  • Causal Efficacy of Representational Content in Spinoza.Valtteri Viljanen - 2010 - History of Philosophy Quarterly 27 (1):17-34.
    Especially in the appendix to the opening part of his Ethics, Spinoza discusses teleology in a manner that has earned him the status of a staunch critic of final causes. Much of the recent lively discussion concerning this complex and difficult issue has revolved around the writings of Jonathan Bennett who maintains that Spinoza does, in fact, reject all teleology. Especially important has been the argument claiming that because of his basic ontology, Spinoza cannot but reject thoughtful teleology, that is, (...)
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  • Naturalizing Badiou: mathematical ontology and structural realism.Fabio Gironi - 2014 - New York: Palgrave-Macmillan.
    This thesis offers a naturalist revision of Alain Badiou’s philosophy. This goal is pursued through an encounter of Badiou’s mathematical ontology and theory of truth with contemporary trends in philosophy of mathematics and philosophy of science. I take issue with Badiou’s inability to elucidate the link between the empirical and the ontological, and his residual reliance on a Heideggerian project of fundamental ontology, which undermines his own immanentist principles. I will argue for both a bottom-up naturalisation of Badiou’s philosophical approach (...)
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  • The Reemergence of Spinoza’s Conatus in the Political Sphere.Evan Roane - 2011 - Southwest Philosophical Studies 33.
    Spinoza’s metaphysical concept of striving (conatus) entails that all particular things without exception partake in the similar goal of self-preservation. From this position, he derives psychological principles for humans that account for social behavior in terms of one’s effort to preserve one’s community. His position stands in opposition to common sense descriptions of ‘unselfish’ behaviors such as altruism and Michael Della Rocca’s formulation of “other directed striving.” Spinoza accounts for humans acting in the interest of others via community, without compromising (...)
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  • Spinoza on Destroying Passions with Reason.Colin Marshall - 2012 - Philosophy and Phenomenological Research 85 (1):139-160.
    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 (...)
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  • Principle of Sufficient Reason.Yitzhak Melamed & Martin Lin - unknown - Stanford Encyclopedia of Philosophy.
    The Principle of Sufficient Reason is a powerful and controversial philosophical principle stipulating that everything must have a reason or cause. This simple demand for thoroughgoing intelligibility yields some of the boldest and most challenging theses in the history of metaphysics and epistemology. In this entry we begin with explaining the Principle, and then turn to the history of the debates around it. A section on recent discussions of the Principle will be added in the near future.
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  • Spinoza on Civil Liberation.Justin Steinberg - 2008 - Journal of the History of Philosophy 47 (1):pp. 35-58.
    In the final chapter of the Tractactus Theologico-Politicus , Spinoza declares that “the purpose of the state is, in reality, freedom.” While this remark obviously purports to tell us something important about Spinoza’s conception of the civitas , it is not clear exactly what is revealed. Recently, a number of scholars have interpreted this passage in a way that supports the view that Spinoza was a liberal for whom civic norms are rather more modest than the freedom of the Ethics (...)
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  • The Framework of Essences in Spinoza's Ethics.Christopher P. Martin - 2008 - British Journal for the History of Philosophy 16 (3):489 – 509.
    (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.
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  • (2 other versions)Baruch Spinoza.Steven Nadler - 2008 - Stanford Encyclopedia of Philosophy.
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  • Teleology and human action in Spinoza.Martin Lin - 2006 - Philosophical Review 115 (3):317-354.
    Cover Date: July 2006.Source Info: 115(3), 317-354. Language: English. Journal Announcement: 41-2. Subject: ACTION; CAUSATION; METAPHYSICS; REPRESENTATION; TELEOLOGY. Subject Person: SPINOZA, BENEDICT DE (BARUCH). Update Code: 20130315.
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  • Spinoza's cognitive affects and their feel.Eugene Marshall - 2008 - British Journal for the History of Philosophy 16 (1):1 – 23.
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  • Spinoza's account of akrasia.Martin Lin - 2006 - Journal of the History of Philosophy 44 (3):395-414.
    : Perhaps the central problem which preoccupies Spinoza as a moral philosopher is the conflict between reason and passion. He belongs to a long tradition that sees the key to happiness and virtue as mastery and control by reason over the passions. This mastery, however, is hard won, as the passions often overwhelm its power and subvert its rule. When reason succumbs to passion, we act against our better judgment. Such action is often termed 'akratic'. Many commentators have complained that (...)
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  • Mind-Body Parallelism and Spinoza's Philosophy of Mind.Ruben Noorloos - 2022 - Dissertation, Central European University
    Mind-body parallelism is the view that mind and body stand in the same “order and connection,” as Spinoza put it, or that corresponding mental and physical states have corresponding causal explanations in terms of other mental and physical states. This dissertation investigates the nature and role of mind-body parallelism, as well as other forms of parallelism, in Spinoza’s philosophy of mind. In doing so, it also considers how Spinoza’s views relate to current discussions. In present-day philosophy of mind, mind-body parallelism (...)
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  • God.Yitzhak Y. Melamed - 2024 - In Karolina Hübner & Justin Steinberg (eds.), The Cambridge Spinoza lexicon. Cambridge: Cambridge University Press.
    In his Lectures on the History of Philosophy, Hegel offers the following verdict on Spinoza’s ontology: “According to Spinoza what is, is God, and God alone. Therefore, the allegations of those who accuse Spinoza of atheism are the direct opposite of the truth; with him there is too much God” (Hegel 1995, vol. 3, 281-2). It is not easy to dismiss Hegel’s grand pronouncement, since Spinoza indeed clearly affirms: “whatever is, is in God” (E1p15). Crocodiles, porcupines (and your thoughts about (...)
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  • The power and limits of friendship in Spinoza’s Ethics.Sanem Soyarslan - 2023 - British Journal for the History of Philosophy 31 (5):932-949.
    In the Nicomachean Ethics Aristotle considers friendship an essential component of the good life. After distinguishing between what he calls ‘coincidental’ and ‘complete’ kinds of friendship, he st...
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  • Reconstructivism not dead. Introduction.Judit Szalai & Oliver Toth - 2022 - Hungarian Review of Philosophy 65 (1):5-8.
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  • Essence, Experiment, and Underdetermination in the Spinoza-Boyle Correspondence.Stephen Harrop - 2022 - Hopos: The Journal of the International Society for the History of Philosophy of Science 12 (2):447-484.
    I examine the (mediated) correspondence between Spinoza and Robert Boyle concerning the latter’s account of fluidity and his experiments on reconstitution of niter in the light of the epistemology and doctrine of method contained in the Treatise on the Emendation of the Intellect. I argue that both the Treatise and the correspondence reveal that for Spinoza, the proper method of science is not experimental, and that he accepted a powerful under-determination thesis. I argue that, in contrast to modern versions, Spinoza’s (...)
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  • Sameness, Difference and Environmental Concern in the Metaphysics and Ethics of Spinoza and Chan Buddhism.Michael Hemmingsen - 2021 - Comparative Philosophy 13 (1):58-76.
    In this paper I contrast the metaphysical philosophies of Benedict de Spinoza and the ‘sudden enlightenment’ tradition of Chan Buddhism. Spinoza’s expressivist philosophy, in which everything can be conceived via a lineage of finite causes terminating in substance as a metaphysical ground of all things, emphasises the relative sameness of all entities. By contrast, Chan’s philosophy of emptiness, which rests on the dependent co-origination of all entities, renders such comparison fundamentally meaningless. Having no source beyond dependent co-origination to generate a (...)
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  • Spinoza on Activity and Passivity: The Problematic Definition Revisited.Valtteri Viljanen - 2019 - In Frans Svensson & Martina Reuter (eds.), Mind, Body, and Morality: New Perspectives on Descartes and Spinoza. New York: Routledge. pp. 157-174.
    This chapter takes a fresh look at 3d2 of Spinoza’s Ethics, an absolutely pivotal definition for the ethical theory that ensues. According to it, “we act when something happens, in us or outside us, of which we are the adequate cause,” whereas we are passive “when something happens in us, or something follows from our nature, of which we are only a partial cause.” The definition of activity has puzzled scholars: how can we be an adequate, i.e. complete, cause of (...)
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  • Judgement and the Epistemic Foundation of Logic.Maria van der Schaar (ed.) - 2012 - Dordrecht, Netherland: Springer.
    This compelling reevaluation of the relationship between logic and knowledge affirms the key role that the notion of judgement must play in such a review. The commentary repatriates the concept of judgement in the discussion, banished in recent times by the logical positivism of Wittgenstein, Hilbert and Schlick, and the Platonism of Bolzano. The volume commences with the insights of Swedish philosopher Per Martin-Löf, the father of constructive type theory, for whom logic is a demonstrative science in which judgement is (...)
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  • ‘Except God, no substance can be conceived’: Spinoza on other substances.Ruben Noorloos - 2021 - Analysis 81 (4):656-65.
    This paper argues that Spinoza held substances other than God to be inconceivable. It uses this claim to develop a novel response to the Problem of Other Substances, the problem of explaining why some of Spinoza’s proofs for God’s existence cannot be used to prove the existence of a non-divine substance instead.
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  • Review of Martin Lin, Being and Reason: An Essay on Spinoza’s Metaphysics (Oxford University Press, 2019. Notre Dame Philosophical Reviews. April 1st, 2021.Yitzhak Y. Melamed - 2021 - Notre Dame Philosophical Reviews.
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  • Spinoza's Theory of the Human Mind: Consciousness, Memory, and Reason.Oberto Marrama - 2019 - Dissertation, University of Groningen/Uqtr
    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 (...)
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  • Spinoza’s EIp10 As a Solution to a Paradox about Rules: A New Argument from the Short Treatise.Michael Rauschenbach - 2020 - Journal of Modern Philosophy 2 (1):12.
    The tenth proposition of Spinoza’s Ethics reads: ‘Each attribute of substance must be conceived through itself.’ Developing and defending the argument for this single proposition, it turns out, is vital to Spinoza’s philosophical project. Indeed, it’s virtually impossible to overstate its importance. Spinoza and his interpreters have used EIp10 to prove central claims in his metaphysics and philosophy of mind (i.e., substance monism, mind-body parallelism, mind-body identity, and finite subject individuation). It’s crucial for making sense of his epistemology (i.e., Spinoza’s (...)
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  • Brentano’s Philosophical System: Mind, Being, and Value and Brentano’s Mind.Michelle Montague - 2020 - Philosophical Review 129 (3):473-480.
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  • Something from Nothing: Why Some Negative Existentials are Fundamental.Fatema Amijee - 2021 - In Sara Bernstein & Tyron Goldschmidt (eds.), Non-Being: New Essays on the Metaphysics of Nonexistence. Oxford: Oxford University Press. pp. 50-68.
    It strikes many as obvious that negative facts—such as that Justin Trudeau is not the prime minister of Australia—are not fundamental: negative facts must ultimately be explained in terms of positive facts (for instance, that Justin Trudeau is the prime minister of Canada). I focus on a particular class of negative facts: contingent negative existentials (such as that there are no 10ft tall humans). If contingent negative existentials are not fundamental, then they must be explained. But the claim that contingent (...)
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  • A Comprehension of Spinoza's God : through the Dichotomy of Labels.Tania Norell - 2015 - Dissertation, Lund University
    The 17th century philosopher Spinoza is known for his concept of God as One Substance, God or Nature and therefore considered as a monist and categorized as a naturalist. He has been labeled an atheist and God-intoxicated man, as well as a determinist and pantheist, which I perceive to be dichotomies. The problem, as I see it, is that Spinoza’s philosophy and concept of God has mainly been interpreted through a dualistic mind-set, traditional to philosophers and theologians of the West, (...)
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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, Baruch.Oberto Marrama - 2019 - Encyclopedia of Renaissance Philosophy.
    Spinoza's philosophy radically changed the framework of Western thought in the seventeenth century and deeply influenced its further development. Drawing on different traditions of thought, he created a system of philosophy which challenged the views of his contemporary readers in almost every domain. From his metaphysics to his epistemology, from his account of morals to his political theory, from his method of interpreting Scripture to the method of exposition that he employed in his main work - namely, the 'Ethics Demonstrated (...)
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  • François Lamy’s Cartesian Refutation of Spinoza’s Ethics.Jack Stetter - 2019 - Journal of Modern Philosophy 1 (1):7.
    François Lamy, a Benedictine monk and Cartesian philosopher whose extensive relations with Arnauld, Bossuet, Fénélon, and Malebranche put him into contact with the intellectual elite of late-seventeenth-century France, authored the very first detailed and explicit refutation of Spinoza’s Ethics in French, Le nouvel athéisme renversé. Regrettably overlooked in the secondary literature on Spinoza, Lamy is an interesting figure in his own right, and his anti-Spinozist work sheds important light on Cartesian assumptions that inform the earliest phase of Spinoza’s critical reception (...)
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  • Kant and Spinoza.Colin Marshall - 2021 - In Yitzhak Y. Melamed (ed.), A Companion to Spinoza. Hoboken, NJ: Wiley. pp. 517–526.
    Kant makes a striking reference to Spinoza in the 1788 Critique of Practical Reason. This chapter begins by investigating whether Kant directly concerned himself with Spinoza, focusing on Omri Boehm's recent affirmative argument. Kant thinks the objective principle yields radical metaphysical conclusions only in conjunction with further claims about specific conditioning relations. Kant's privileging of Spinozism among realist views seems generally detached from Spinoza's actual thought. The chapter deals with points of convergence or near‐convergence between Kant and Spinoza. It identifies (...)
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  • Spinoza and the Logical Limits of Mental Representation.Galen Barry - 2019 - Journal of Modern Philosophy 1 (1):5.
    This paper examines Spinoza’s view on the consistency of mental representation. First, I argue that he departs from Scholastic tradition by arguing that all mental states—whether desires, intentions, beliefs, perceptions, entertainings, etc.—must be logically consistent. Second, I argue that his endorsement of this view is motivated by key Spinozistic doctrines, most importantly the doctrine that all acts of thought represent what could follow from God’s nature. Finally, I argue that Spinoza’s view that all mental representation is consistent pushes him to (...)
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  • Is empathy an emotion?Isaura Peddis - 2018 - Dissertation, University of Birmingham
    The main aim of my thesis is to ascertain whether empathy has the required qualities of an emotion. Disagreement is rife regarding the process leading to the arousal of an emotion, which creates uncertainty as to what exactly an emotion is, and how it appears. This is the first issue I tackle in my work, as I concentrate on examining some of the significant cognitive and feeling theories of emotions. My study of these theories outlines their downsides, and I instead (...)
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  • Māyā and Becoming: Deleuze and Vedānta on Attributes, Acosmism, and Parallelism in Spinoza.Michael Hemmingsen - 2018 - Comparative and Continental Philosophy 10 (3):238-250.
    This paper compares two readings of Baruch Spinoza – those of Gilles Deleuze and Rama Kanta Tripathi – with a particular focus on three features of Spinoza’s philosophy: the relationship between substance and attribute; the problem of acosmism and unity; and the problem of the parallelism of attributes. Deleuze and Tripathi’s understanding of these three issues in Spinoza’s thought illustrates for us their own concerns with becoming over substance and māyā, respectively. This investigation provides not just two interesting and contradictory (...)
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  • Spinoza and the problem of other substances.Galen Barry - 2019 - Canadian Journal of Philosophy 49 (4):481-507.
    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 (...)
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  • (1 other version)Spinoza in Twenty-First-Century American and French Philosophy: Metaphysics, Philosophy of Mind, Moral and Political Philosophy.Jack Stetter & Charles Ramond (eds.) - 2019 - London: Bloomsbury Academic.
    Contributors: Steven Barbone, Laurent Bove, Edwin Curley, Valérie Debuiche, Michael Della Rocca, Simon B. Duffy, Daniel Garber, Pascale Gillot, Céline Hervet, Jonathan Israel, Chantal Jaquet, Mogens Lærke, Jacqueline Lagrée, Martin Lin, Yitzhak Y. Melamed, Pierre-François Moreau, Steven Nadler, Knox Peden, Alison Peterman, Charles Ramond, Michael A. Rosenthal, Pascal Sévérac, Hasana Sharp, Jack Stetter, Ariel Suhamy, Lorenzo Vinciguerra.
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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 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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  • Les rapports entre l'esprit et le corps dans la proposition 23 de la seconde partie de l'Ethique.Lia Levy - 2009 - In Chantal Jaquet, Pascal Sévérac & Ariel Suhamy (eds.), La theorie spinoziste des rapports corps/esprit et ses usages actuels. Herman. pp. 27-48.
    L'article avance l'hypothèse selon laquelle la distinction entre les conceptions cartésienne et spinoziste des rapports esprit/corps se situe dans le niveau plus profond des différents diagnostiques que ces doctrines supposent concernant les conditions d'emergence du problème éthique por l'être humain.
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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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  • Consciousness, ideas of ideas and animation in Spinoza’s Ethics.Oberto Marrama - 2017 - British Journal for the History of Philosophy 25 (3):506-525.
    In the following article, I aim to elucidate the meaning and scope of Spinoza’s vocabulary related to ‘consciousness’. I argue that Spinoza, at least in his Ethics, uses this notion consistently, although rarely. He introduces it to account for the knowledge we may have of the mind considered alone, as conceptually distinct from the body. This serves two purposes in Spinoza’s Ethics: to explain our illusion of a free will, on the one hand, and to refer to the knowledge we (...)
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  • Spinoza on Emotion and Akrasia.Christiaan Remmelzwaal - 2016 - Dissertation, Université de Neuchatel
    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 (...)
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  • Leibniz on Sensation and the Limits of Reason.Walter Ott - 2016 - History of Philosophy Quarterly 33 (2):135-153.
    I argue that Leibniz’s doctrine of sensory representation is intended in part to close an explanatory gap in his philosophical system. Unlike the twentieth century explanatory gap, which stretches between neural states on one side and phenomenal character on the other, Leibniz’s gap lies between experiences of secondary qualities like color and taste and the objects that cause them. The problem is that the precise arrangement and distribution of such experiences can never be given a full explanation. In response, Leibniz (...)
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