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  1. 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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  • Spinoza's Acquiescentia.Clare Carlisle - 2017 - Journal of the History of Philosophy 55 (2):209-236.
    Spinoza's account of acquiescentia has been obscured by inconsistent translations of acquiescentia, and forms of the verb acquiescere, in the standard English edition of the Ethics. For Spinoza, acquiescentia is an inherently cognitive affect, since it involves an idea of oneself (as the cause of one's joy). As such, the affect is closely correlated to the three kinds of cognition identified by Spinoza in Ethics II. Just as there are three kinds of cognition, so too are there three kinds of (...)
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  • The Distinction between Reason and Intuitive Knowledge in Spinoza's Ethics.Sanem Soyarslan - 2013 - European Journal of Philosophy 24 (1):27-54.
    While both intuitive knowledge and reason are adequate ways of knowing for Spinoza, they are not equal. Intuitive knowledge, which Spinoza describes as the ‘greatest virtue of mind’, is superior to reason. The nature of this superiority has been the subject of some controversy due to Spinoza's notoriously parsimonious treatment of the distinction between reason and intuitive knowledge in the Ethics. In this paper, I argue that intuitive knowledge differs from reason not only in terms of its method of cognition—but (...)
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  • On the Significance of Formal Causes in Spinoza’s Metaphysics.Karolina Hübner - 2015 - Archiv für Geschichte der Philosophie 97 (2).
    Name der Zeitschrift: Archiv für Geschichte der Philosophie Jahrgang: 97 Heft: 2 Seiten: 196-233.
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  • Remarks on Cognition in Spinoza: Understanding, Sensation, and Belief.John Carriero - 2016 - In Hemmo Laiho & Arto Repo (eds.), DE NATURA RERUM - Scripta in honorem professoris Olli Koistinen sexagesimum annum complentis. Turku: University of Turku. pp. 134-147.
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  • (1 other version)Spinoza on the Human Mind.Lilli Alanen - 2011 - Midwest Studies in Philosophy 35 (1):4-25.
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  • Salvation as a state of mind: The place of acquiescentia in Spinoza's ethics.Donald Rutherford - 1999 - British Journal for the History of Philosophy 7 (3):447 – 473.
    (1999). Salvation as a state of mind: The place of acquiescentia in spinoza's ethics. British Journal for the History of Philosophy: Vol. 7, No. 3, pp. 447-473. doi: 10.1080/09608789908571039.
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  • Spinozistic Self-Preservation.Andrew Youpa - 2003 - Southern Journal of Philosophy 41 (3):477-490.
    In Part 4 of his "Ethics," Spinoza puts forward and defends what might appear to be the controversial Hobbesean thesis that the desire to prolong one’s life is the basis of virtue (i.e., E4p22). Indeed there is a tradition of commentators offering an egoistic, Hobbesean interpretation of Spinoza’s ethical theory. In this paper, however, I argue that we should not understand Spinozistic self-preservation in the commonsense, empiricist sense of prolonging our lives. Instead I argue that, for Spinoza, self-preservation is a (...)
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  • Affects and ideas in Spinoza's therapy of passions.Lilli Alanen - 2017 - In Alix Cohen & Robert Stern (eds.), Thinking About the Emotions: A Philosophical History. Oxford, United Kingdom: Oxford University Press.
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  • La stratégie du conatus. Affirmation et résistance chez Spinoza.Laurent Bove - 1997 - Tijdschrift Voor Filosofie 59 (4):758-758.
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