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The Collected Works of Spinoza, Volume Ii

Princeton University Press (2016)

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  1. Spinoza, Poetry, and Human Bondage.Hasana Sharp - 2023 - Australasian Philosophical Review 7 (1):37-47.
    This paper explores Spinoza’s relationship to poetry by considering two prominent allusions to classical literature in Spinoza’s political treatises. Susan James illuminates Spinoza’s worries about the dangers of poetic address. At the same time, Spinoza relies on poetic language and citation to press some central claims. References to Seneca and Tacitus, I suggest, aim to transform the popular imagination with respect to the relationship between government, violence, and domination. Poetic language reinforces his challenge to false solutions to the problems of (...)
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  • Divine teleology in Spinoza's thought: an underexplored side of Spinoza’s philosophical journey.Shozo Kamiya - 2024 - British Journal for the History of Philosophy:1-19.
    This paper shows that Spinoza went through a drastic change in his view on divine teleology, and that this change is worth paying attention to. In the Short Treatise (KV), Spinoza endorsed a version of divine teleology. As is widely recognized, however, he explicitly rejects divine teleology in the Ethics. I argue that this marks a significant change in his view. To illustrate the significance, I argue that Spinoza consistently maintains the following two premises in both the KV and the (...)
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  • A Strategy for Happiness, in the Wake of Spinoza.Sonja Lavaert - 2024 - Open Philosophy 7 (1):159-97.
    This article investigates the anthropology of Spinoza as a strategy for happiness, political, as well as individual. Inspired by the readings, comments, and perspectives of Matheron, Deleuze, and Balibar, I will analyze Spinoza’s theory of the affects as the basis for this strategic anthropology. These authors all share an ontological and political vision organized around the concepts of multitude and the transindividual which result directly from Spinoza’s analysis of the human affects in books III and IV of the Ethics, and (...)
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  • Was Spinoza a Pagan?Grant N. Havers - 2023 - The European Legacy 28 (3):394-399.
    Spinoza once remarked in a letter to his friend Hugo Boxel: “To me the authority of Plato, Aristotle, and Socrates is not worth much.”1 The clarity of this statement has not deterred even experienc...
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  • “Moral Awareness” as an Adequate Idea in Spinoza’s Ethics: Conscious or Conscience?Enes DAĞ - 2022 - Cumhuriyet İlahiyat Dergisi 26 (3):1181-1196.
    As in classical Latin philosophical and theological texts, Spinoza did not make any semantic distinction between the concepts of conscientia and conscius, and used one interchangeably. But the concept of conscientia is used as an “inner voice” or “conscience” meaning “moral sensitivity” or “moral awareness” and expresses both rational and irrational processes in traditioanl philosophy. On the other hand, the concept of conscius is used in the sense of “consciousness” and expresses a mental or psychological reflexive activity based on rational (...)
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  • Moral Self-Realization in Kant and Spinoza.Wojciech Kozyra - 2022 - Problemos 102:22-35.
    Spinoza and Kant are considered to be polar opposites with respect to ethics. The radical difference between them is supposed to consist in Spinoza’s ethical egoism, or interest-based Strebensethik, and Kant’s duty-cantered, deontological Sollensethik. I challenge this opposition and argue that both in Kant and Spinoza we deal with a notion of the self’s realization that is “interest”-based and therefore does not involve self-sacrifice. I show, on the one hand, that the streben in Spinoza’s Strebensethik consists in realising one’s essentially (...)
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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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  • Citizens and States in Spinoza’s Political Treatise.Michael LeBuffe - 2021 - Mind 130 (519):809-832.
    In his Political Treatise, Spinoza repeatedly compares states to human beings. In this interpretation of the comparisons, I present a progressively more restrictive account of Spinoza’s views about the nature of human beings in the Ethics and show at each step how those views inform the account of states in the Political Treatise. Because, like human beings, states are individuals, they strive to persevere in existence. Because, like human beings, states are composed of parts that are individuals, states' parts also (...)
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  • Spinoza: thoughts on hope in our political present.Moira Gatens, Justin Steinberg, Aurelia Armstrong, Susan James & Martin Saar - 2021 - Contemporary Political Theory 20 (1):200-231.
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  • The unity of substance and attribute in Spinoza.R. Kyle Driggers - 2021 - British Journal for the History of Philosophy 29 (1):45-63.
    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...
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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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  • Leibniz on Plurality, Dependence, and Unity.Adam Harmer - 2017 - Res Philosophica 95 (1):69-94.
    Leibniz argues that Cartesian extension lacks the unity required to be a substance. A key premise of Leibniz’s argument is that matter is a collection or aggregation. I consider an objection to this premise raised by Leibniz’s correspondent Burchard de Volder and consider a variety of ways that Leibniz might be able to respond to De Volder’s objection. I argue that it is not easy for Leibniz to provide a dialectically relevant response and, further, that the difficulty arises from Leibniz’s (...)
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  • Merold Westphal, Transcendence and Self Transcendence. On God and the Soul Reviewed by. [REVIEW]Aaron Fellbaum - 2005 - Philosophy in Review 25 (3):227-229.
    Wonderful reflections on the history of Western thought.
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  • Militant conversion in a prison of the mind: Malcolm X and Spinoza on domination and freedom.Dan Taylor - 2024 - Contemporary Political Theory 23 (1):66-87.
    _The Autobiography of Malcolm X_ highlights the eponymous subject’s conversion from aimless rage and criminality to a form of militant study while in prison, a conversion dedicated to understanding the societal foundations of power and racial inequality. Central to this understanding is the idea that new philosophical perspectives and ‘thought-patterns’ are necessary to reprogramme dominant or ‘brainwashed’ mindsets towards organising political resistance. In this article, I explore Malcolm X’s concepts of ‘conversion’ and ‘prison’, identifying them, not only as mere spatiotemporal (...)
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  • [Book Review] Spinoza and the Philosophy of Love by Michael Strawser. [REVIEW]Ian MacLean-Evans - 2022 - International Journal of Philosophical Studies 30 (4):452-456.
    Strawser’s Spinoza and the Philosophy of Love is a long-needed investigation into what Spinoza has to say about love, how Spinoza’s views of love are historically situated, and how Spinoza’s views...
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  • Spinoza on art and the cultivation of a disposition toward joyful living.Anthony Uhlmann & Moira Gatens - 2020 - Intellectual History Review 30 (3):429-445.
    Any engagement with Spinoza's views on art is bound to mention his account of the rightful pleasures that the wise man takes in things that appeal to the imagination and delight his senses: beautif...
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  • The egoistic teacher: educational implications of Spinoza’s ethical egoism.Johan Dahlbeck - 2017 - Ethics and Education 12 (3):304-319.
    In this paper I suggest that Spinoza’s understanding of virtue and collective flourishing, rooted in his psychological and ethical egoism, offers a fresh perspective on the question of egoism in education. To this end, I suggest an understanding of the teacher as egoist, where the self-seeking of the teacher is conditioned by – and runs parallel to – the flourishing of his or her students. The understanding of the egoistic teacher is offered as a productive counter-image to the altruistic ideal (...)
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  • Spinoza's Early Modern Eudaimonism: Corporeal and Intellectual Flourishing.Brandon Smith - forthcoming - Dialogue:1-26.
    This article explores Spinoza's distinctive contribution to the eudaimonistic tradition, which considers happiness (eudaimonia) to be the highest good. Most (if not all) ancient eudaimonists endorse some sort of hierarchy between mind and body, where one is always dependent on, or subordinate to, the other. In particular, many of them endorse ethical intellectualism, where mental things are considered more valuable than bodily ones. I argue that Spinoza, in contrast, considers mind and body ontologically and ethically identical and equal, thereby bringing (...)
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  • Education and the Free Will Problem: A Spinozist Contribution.Johan Dahlbeck - 2017 - Journal of Philosophy of Education 51 (4):725-743.
    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 (...)
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  • The Nature and Scope of Spinoza's "One and the Same" Relation.Alex Silverman - 2017 - Res Philosophica 94 (4):535-554.
    I argue that we should rethink the nature and scope of Spinoza’s “one and the same” relation. Contrary to the standard reading, the nature of this relation is not identity but a union, and its scope includes all idea-object pairs, even God and the idea of God. A crucial reason we should adopt this dual picture is that the idea of God must be one and the same as something found when Nature is conceived under each of the other attributes. (...)
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  • The Poetic Art of Making Philosophy Practical.Aurelia Armstrong - 2023 - Australasian Philosophical Review 7 (1):85-93.
    Drawing on Spinoza’s insights and responding to James’s analysis, I argue that the possibility of a more equal and productive partnership between poetry and philosophy may only be realizable when the resources of each are brought to bear on a common problem external to both. I support this contention by considering how, in Kim Stanley Robinson’s climate fiction novel, The Ministry for the Future, philosophical reasoning about the causes of the current climate crisis is combined with the poetic imagination of (...)
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  • Spinoza against political Tacitism: reversing the meaning of Tacitus’ quotes.Marta Libertà De Bastiani - 2021 - History of European Ideas 47 (7):1043-1060.
    ABSTRACT The aim of this paper is to investigate the intertextual relationship between Spinoza and Tacitus in the Political Treatise, underlining how Spinoza uses Tacitus’ quotes against his main political enemy: Tacitism. I will show that Spinoza’s use of Tacitus is very selective and can be aptly characterized as a twofold political use: Tacitus’ quotes shape Spinoza’s political insights, but they are also used to confront Tacitism. To develop this twofold reading, after a brief introduction, I will consider Tacitus’ reception (...)
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  • French historiographical Spinozism, 1893–2018. Delbos, Gueroult, Vernière, Moreau.Mogens Lærke - 2020 - British Journal for the History of Philosophy 28 (3):653-672.
    This paper explores a methodological lineage among French Spinoza scholars which can be traced back to texts written by Victor Delbos (1862–1916), which later branched out into two diametrically opposed orientations in the work by Martial Gueroult (1891–1976) and Paul Vernière (1916–1997), only to be reunited reflexively in the more recent work by Pierre-François Moreau (1948-). The aim is mostly to offer an original reconstruction of the way in which Delbos’ historical programme was inherited by subsequent Spinoza scholars. While retracing (...)
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  • Spinoza, money, and desire.Alexander Douglas - 2018 - European Journal of Philosophy 26 (4):1209-1221.
    In the context of Spinoza's psychological and political theory, money appears as a profound social problem. I agree with Frédéric Lordon and André Orléan that Spinoza's psychological theory can explain how multiple agents can converge on a single monetary good as a means of payment. I disagree, however, with their further claim that this convergence brings an end to rivalrous conflict among those agents. Instead, I argue, it intensifies and concentrates this rivalry, threatening the very bonds that hold society together. (...)
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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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  • Spinoza, Before and After the Rampjaar.Bartholomew Begley - 2022 - The European Legacy 27 (6):563-582.
    Up to 1670, when the Theological-Political Treatise was published, Spinoza supported Johan De Witt’s government, against the House of Orange and the orthodox Calvinists. By 1676, while writing the...
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  • The moral fallibility of Spinoza’s exemplars: exploring the educational value of imperfect models of human behavior.Johan Dahlbeck & Moa De Lucia Dahlbeck - 2020 - Ethics and Education 15 (2):260-274.
    ABSTRACTWhile Spinoza stipulates an ideal moral person in the propositions on the ‘free man’ in Ethics IV, this account does not seem to be intended to function as a pedagogical tool of political relevance. Hence, it does not seem to correspond to the purpose of moral exemplarism. If we look for that kind of practical guidance, Spinoza’s political works seem more relevant. Interestingly, when we approach Spinoza’s political theory with moral exemplarism in mind, we find that instead of constructing his (...)
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  • Spinoza on the Conditions that Nominally Define the Human Condition.Daniel Schneider - 2019 - International Journal of Philosophical Studies 27 (5):753-773.
    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...
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  • Monism and individuation in Anne Conway as a critique of Spinoza.Nastassja Pugliese - 2019 - British Journal for the History of Philosophy 27 (4):771-785.
    In chapter IX of the Principles, Anne Conway claims that her metaphysics is diametrically opposed to those of Descartes and Spinoza. Scholars have analyzed her rejection of Cartesianism, but not her critique of Spinoza. This paper proposes that two central points of Conway’s metaphysics can be understood as direct responses to Spinoza: (1) the relation between God, Christ, and the creatures in the tripartite division of being, and (2) the individuation of beings in the lowest species. I will argue that (...)
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  • On religious and cultural objects: Articulate and inarticulate bodies in Spinoza's philosophy of nature.Christopher Thomas - 2021 - European Journal of Philosophy 29 (1):90-104.
    Spinoza's philosophy is often overlooked when it comes to thinking about matters concerning art and culture. While recent work has done much to address this, his philosophy remains ambiguously related to the theorisation of things such as temples, poems, and paintings. This article argues that it is by turning to Spinoza's theorisation of the sacred in the Theological‐Political Treatise, that we can best derive his philosophical position on culture and its objects. I argue that Spinoza locates the sanctity of a (...)
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  • From humility to envy: Q uestioning the usefulness of sad passions as a means towards virtue in Spinoza's Ethics.Sanem Soyarslan - 2020 - European Journal of Philosophy 28 (1):33-47.
    In the Ethics Spinoza defines certain traditional virtues such as humility and repentance as species of sadness and denies that they are virtues. He nonetheless holds that they can turn out to be useful as a means towards virtue—in fact, the greatest virtue of blessedness—in the life of someone who is not guided by reason. In this paper, I examine Spinoza’s relatively overlooked claim regarding the usefulness of sad passions as a means towards blessedness. In taking up Spinoza’s treatment of (...)
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  • Spinning strands into aspects: Realism, idealism, and finite modes in Spinoza.Noa Shein - 2020 - European Journal of Philosophy 28 (2):323-336.
    There is a long tradition of reading Spinoza as committed, perhaps unwillingly, to the non-reality of finite modes. While acknowledging that Spinoza does seem to rely on the reality of modes in certain places, Michael Della Rocca has called attention to what he labels an “idealist strand.” As a concluding remark in “Steps Toward Eleaticism in Spinoza's Philosophy of Action,” he claims that faced with these two conflicting strands, which are genuinely to be found in the text, it is better (...)
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  • Why Spinoza was Not a Panentheist.Amihud Gilead - 2021 - Philosophia 49 (5):2041-2051.
    In spite of some panentheistic traits in his philosophy, Spinoza was clearly a pantheist. Spinoza’s God is not personal and not transcendent but immanent, as God is identical to the world or Nature. There are no miracles in nature, and only because of ignorance, mistakes, and errors do we wonder or feel enchantment about it. What is allegedly above reason, is, in fact, much under it, and Nature’s wisdom is entirely immanent. The laws of Nature are the laws of God, (...)
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  • The greatest deception: fiction, falsity and manifestation in Spinoza’s Metaphysical Thoughts.Joe Hughes - 2020 - Intellectual History Review 30 (3):363-385.
    ABSTRACT“The first meaning of true and false”, writes Spinoza in a neglected passage of the Metaphysical Thoughts, “seems to have had its origin in stories”. Ideas are true when they “show” us things as they are; they are false when they do not, when they are fictional. In this essay, I argue that what appears at first sight to be a simple assertion of a correspondence theory of truth in fact opens onto broad historical transformations in the nature of meaning (...)
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  • Boyle, Spinoza and Glauber: on the philosophical redintegration of saltpeter—a reply to Antonio Clericuzio.Filip A. A. Buyse - 2019 - Foundations of Chemistry 22 (1):59-76.
    The so-called ‘redintegration experiment’ is traditionally at the center of the comments on the supposed Boyle/Spinoza controversy. A. Clericuzio influentially argued in his publications that, in De nitro, Boyle accounted for the ‘redintegration’ of saltpeter on the grounds of the chemical properties of corpuscles and “did not make any attempt to deduce them from mechanical principles”. By way of contrast, this paper argues that with his De nitro Boyle wanted to illustrate and promote his new corpuscular or mechanical philosophy, and (...)
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  • Spinoza in Late-Soviet philosophy.Andrey Maidansky - 2022 - Studies in East European Thought 74 (3):333-344.
    This article considers the history of Soviet Spinoza studies after World War II. V.V. Sokolov, editor of the last Soviet publication of Spinoza’s works, regards him as a metaphysician, at times rising to dialectics, and a pantheist rising to materialism. E.V. Ilyenkov, Ya. A. Milner and B.G. Kuznetsov offer a radically different interpretation of Spinoza, as our advanced contemporary. The article provides a critical analysis of the concept of man as a “thinking body,” which Ilyenkov mistakenly ascribes to Spinoza and (...)
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  • “Pure Joy”: Spinoza on Laughter and Cheerfulness.Lydia Amir - 2020 - Southern Journal of Philosophy 58 (4):500-533.
    Laughter is a significant topic for Renaissance and seventeenth‐century philosophers. Still, the latter rarely approved of laughter but endorsed it as useful mockery for theological or philosophical purposes. Benedict Spinoza’s view of laughter stands out as an exception to this attitude as well as to previous and later ones. Spinoza differentiates between mockery and laughter, denounces the former as evil, and characterizes the latter as “pure joy”: laughter is about oneself rather than another and originates in noticing something good, rather (...)
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  • The Anti-Christ and the Anti-Moses: Nietzsche, Spinoza, and the Possibility of Sacrilegious Beatitude.Jeremy Fogel - 2018 - Comparative and Continental Philosophy 10 (2):106-122.
    This paper explores similarities between the sacrilegious revaluations Nietzsche and Spinoza undertook with regards to Christianity and Judaism respectively. In both cases, these revaluations involve a devaluation of an ancestral religious tradition, followed by the infusion of alternative values posited through forms of secular salvation linked to immanent conceptions of eternity. Given the importance of the structural and phenomenological similarities the paper analyses, it is argued that if Nietzsche thought of himself as the Anti-Christ, there is a convincing case to (...)
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  • Limiting the Political Imagination: Spinoza’s Prohibition of Novelty in the Political Treatise.Ericka Tucker - 2023 - Australasian Philosophical Review 7 (1):65-70.
    James proposes that imagination plays a positive role throughout Spinoza’s works, and that it is continuous in his metaphysical and political works. In the Political Treatise, Spinoza argues that politics needs no creative imagination. History, he argues, has given us all the examples we need, and we should not use our imaginations to think up new ones. I will examine Spinoza’s ban on the use of the imagination for politics to see if James’s claims of continuity are challenged. Rather than (...)
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  • Education, Illusions and Valuable Fictions.Johan Dahlbeck - 2020 - Journal of Philosophy of Education 54 (1):214-234.
    Saul Smilansky's Illusionism suggests that some false beliefs are important enough to warrant the indefinite perpetuation of illusions in order to protect the larger moral community from breaking down. In this article I suggest that this position actualises an old educational paradox where education is expected to protect the common moral community (even if this means maintaining some illusions), and at the same time promote the pursuit of truth. Taking Smilansky's position of Illusionism as a starting point, I argue that (...)
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  • The reasonable republic? Statecraft, affects, and the highest good in Spinoza’s late Tractatus Politicus.Dan Taylor - 2019 - History of European Ideas 45 (5):645-660.
    In his final, incomplete Tractatus Politicus (1677), Spinoza’s account of human power and freedom shifts towards a new, teleological interest in the ‘highest good’ of the state in realising the freedom of its subjects. This development reflects, in part, the growing influence of Aristotle, Machiavelli, Dutch republicanism, and the Dutch post-Rampjaar context after 1672, with significant implications for his view of political power and freedom. It also reflects an expansion of his account of natural right to include independence of mind, (...)
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  • A Spinozist defense of trope theory.Emanuele Costa - 2023 - Southern Journal of Philosophy 61 (3):439-456.
    Trope theory and Spinoza's metaphysics apparently present two incompatible ontological landscapes. Spinoza assigns a strong metaphysical priority to a grounding substance and describes common objects as adjectival upon such substance. By contrast, several contemporary trope theories attempt to reduce all substances (both universal and particular) to bundles of individual properties. In this article, I motivate, defend, and develop a compatible reading of Spinozism and trope theories. This interpretation provides new reasons to take seriously some of the most controversial of Spinoza's (...)
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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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  • Secularity the Day after Tomorrow.Mark Cauchi - 2023 - Journal for Continental Philosophy of Religion 6 (2):155-188.
    It is common in accounts of the secularization of Western thought to make reference to the name of Nietzsche. Nietzsche is undeniably a critic of religion, but he is equally a critic of the secular. It is for this reason that I propose thinking about Nietzsche’s philosophy as postsecular. This term is one that has evolved over the last couple decades in response to the so-called “return of the religious” in society, social theory, and philosophy and suggests that secularity and (...)
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  • The anatomo-politics of affect: An investigation of affective governmentality.Jonathan Harmat - forthcoming - Philosophy and Social Criticism.
    The present inquiry concerns ‘affective governmentality’ and is guided by the following question: How did affects become intelligible objects of knowledge and what enabled a scientific conception of affect to turn into a distinctive government of affect? In answering this question, the article first outlines how a lineage of thinkers used the speculative tools of geometry to conceptualize and deduce human affects. Through an analysis of Spinoza’s Political Treatise, the article then investigates how this geometric conception of affect enabled a (...)
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  • Singularity, similarity, and exemplarity in Spinoza’s philosophy.Moira Gatens - 2020 - Ethics and Education 15 (2):200-212.
    In the Preface to Part Four of the Ethics, Spinoza offers the reader an exemplar of human nature. However, Spinoza does not conceive of human nature as a universal in which each human being participates, simply by virtue of being human. Rather, each human being is conceived as singular. Thriving individual lives assume thriving communities composed of (somewhat) like-minded and (somewhat) like-embodied individuals. The model, or exemplar, then, may be considered to play the role of an enabling fiction in his (...)
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