The treasure of an independent mind

The Norman Transcript

May 03, 2008 12:23 am

— For The Transcript

The persecution of minorities is an ancient curse. And it is always blind and heartless. From the beginning of
written history across the middle ages into the modern period the Jews have been an object of abuse. Through
earlier pogroms to the Nazi holocaust their suffering has been dreadful and the loss of life runs into the
millions. In spite of this inhumanity they have produced great religious thinkers, eminent scientists, brilliant
scholars, skillful musicians and creative literary minds.
Seventy AD is a landmark in Jewish history for that is the year Titus captured Jerusalem. This conquest
accelerated the dispersion; contingents of Jews were scattered around the Mediterranean Sea and Europe. An
interesting and complicating twist of cultural history saw the Moslems conquering widely after Mohammed's
death (632 AD). They not only conquered but also established eminent centers of learning -- Cordova,
Granada, Toledo and Seville are notable -- as well as contributing significantly to mathematics, astronomy,
medicine and historiography among other fields of learning. One of the most striking characteristics of this
era was the collegiality among Moslem, Christian and Jewish scholars, for many of them worked together
with mutual regard. But mercurial history and the Inquisition forced many Jews to leave the Iberian peninsula.
One contingent found refuge in liberal spirited Holland.
Out of the political and religious disorder of the times came one man whose admirable intellect and
personality should command the respect of all of us and who should never slip from the public memory. It
was in Holland and a disheveled Europe that Baruch Spinoza was born -- the same year as John Locke, 1632.
Few things reveal the social atmosphere of Amsterdam more than the fact that Christians helped finance the
synagogue. But the flow of life is rarely even. Spinoza's father was a successful merchant, a career that did
not appeal to the younger Spinoza. He preferred to spend his time studying the Talmud -- the body of Jewish
law, mastering commentaries and probing the ancient Jewish, Christian and Greek philosophers.
Spinoza's intellectual growth seems to have been stimulated principally by reading and tutoring. Through the
latter route he mastered Latin, thereby opening the door to classical thought. He read widely among the
ancient writers; undoubtedly his quiet manner was partly shaped by the self-discipline learned from the Stoics.
But equally or more influential was Giordano Bruno -- martyred for his anti-authoritarian attitude, his attacks
on Aristotle and for heresy, so he was burned at the stake in Rome in 1600. But most important of all was
Rene Descartes -- rationalist, mathematician, inventor of analytical geometry and one of the pioneers in the
science of optics. The technical aspects of Spinoza's philosophy is of more interest to professors than to the
public. Professors of philosophy are the heart, the moral nerve center of the university and intellectually they
are best qualified to explain the technical aspects of Spinoza's thought. What is principally of interest of the
layman is Spinoza's life, his alienation and admirable ethical-social-political perspective.
Spinoza had the thirst for knowledge and the independent mind of an authentic scholar. The result was that,
although he honored the cultural tradition in which he had been born, he also did his own thinking. And that
finally put him into conflict with the elders of the Jewish community. The tragedy was that the elders
respected his talents and expected, or hoped, that he would ultimately take a position of leadership among
them. But able and questioning youth sets its own direction. The nature of God provoked contrary
interpretations while divergent analyses of the Old Testament generated deep and sincere anxieties. The
leaders of the Jewish community did not want to offend their hospitable Dutch neighbors by fostering radical
ideas, ones that challenged the traditional nature of God and thereby the foundations of the Christian faith.
However wisely or unwisely, fairly or unfairly, they leveled a charge of heresy against Spinoza.
Heresy leads to excommunication -- a tragic fate for one whose identity was largely shaped by membership in
a minority group. Spinoza was even offered a pension -- an annuity -- if he would hold his peace and maintain
loyalty to the Jewish community and the synagogue. But the elders misjudged the character of a true
philosopher; after all he was one whose sense of integrity superseded wealth or status. Spinoza was alienated
from his family and separated from his fellow Jews in an elaborate ceremony where candles were
extinguished -- probably symbolizing the death of his spiritual life -- and where anathemas signaled his
damnation. Fellow Jews were prohibited from reading what he wrote, admonished to avoid his company,
instructed not to live in the same dwelling or offer friendship or help. To survive such a psychological blow is
a tribute to Spinoza's intelligence and character. He did change his name from "Baruch" to "Benedict" and
lived with a Mennonite family -- themselves from a sect of "heretical" Christians -- who undoubtedly
understood the meaning of separation and isolation.
Although retiring in spirit Spinoza's life was varied. A tradition honored in his day called for all young Jewish
boys to learn a trade regardless of their talents or ambitions. Spinoza acquired the skill of lens grinding, a craft
he followed in the daytime to assure subsistence. At night he studied and wrote in his attic room. The ancient
philosophers and scientists along with assimilating the skill, language and arguments of the medieval
scholastics and grasping the mathematical perspective of Descartes laid the foundation for his intellectual life.
The quality of his writing led to a proffered professorship in philosophy at the University of Heidelberg.
Spinoza courteously declined fearing loss of intellectual freedom and cherishing the quiet of his
inconspicuous life. Tragedy could have overwhelmed him when the French army invaded Holland and he
crossed the battle line to confer with the French Commander who wanted to honor him and share intellectual
concerns. Fortunately for history and for Spinoza his innocence was recognized when the Dutch authorities
understood that he was a philosopher. After all the principal danger from a philosopher is likely to come from
his mind or his ink pen.
Spinoza is admirable from so many points of view. He had a fine mind and he used it; he was modest and
diligent; he was courageous and self-reliant. An independent intellect and spirit characterized his life. His
technical philosophy is universally respected by scholars. And it will hold an honored place in the university
curriculum so long as the human race is concerned with truth, understanding and justice. Spinoza saw and he
helps us see that much which occupies the human race is "vain and futile." Envy, hatred and revenge are
destructive human emotions; they can be conquered only by greatness of the human spirit and the forgiving
mind. Abusive government debases both the individual and society. Freedom of speech is essential for
honorable government and for the good life generally. We understand these things most fully when we see
them "sub specie aeternitas" -- through the perspective of eternity. And it is this breadth of mind that enables
Spinoza to counsel us that venerable lives, noble institutions and worthy government are infrequently found.
They require great effort. It is in this spirit that he concludes the "Ethics" by saying, "All noble things are as
difficult as they are rare."
Lloyd Williams is a retired educator. As a boy browsing through his father's library he discovered Spinoza.
That high-principled Dutch Jew has been a hero ever since.

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