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1 Biography
1 BIOGRAPHY
a culture relatively tolerant of the play of new ideas, sheltered from the censorious hand of ecclesiastical authority. Not by chance were the philosophical works of both
Descartes and Spinoza developed in the cultural and intellectual background of the Dutch Republic in the 17th
century.[19] Spinoza may have had access to a circle of
friends who were unconventional in terms of social tradition, including members of the Collegiants.[20] One of
the people he knew was Niels Stensen, a brilliant Danish
student in Leiden;[21] others included Albert Burgh, with
whom Spinoza is known to have corresponded.[22]
1.3
Early life
Spinoza lived where the Moses and Aaron Church is located now,
and there is strong evidence that he may have been born there.[24]
Map by Balthasar Florisz van Berckenrode (1625) with the
present location of the Moses and Aaron church in white, but
also the spot where Spinoza grew up.[23]
1.4
1.4
1 BIOGRAPHY
censure itself. But in 1619, the town council expressly
ordered [the Portuguese Jewish community] to regulate
their conduct and ensure that the members of the community kept to a strict observance of Jewish law.[50]
Other evidence makes it clear that the danger of upsetting the civil authorities was never far from mind, such as
bans adopted by the synagogue on public wedding or funeral processions and on discussing religious matters with
Christians, lest such activity might disturb the liberty we
enjoy.[51] Thus, the issuance of Spinozas censure was almost certainly, in part, an exercise in self-censorship by
the Portuguese Jewish community in Amsterdam.[52]
inable heresies that he practised and taught, to his monstrous deeds, and to the testimony of witnesses in the
presence of the said Espinoza. There is no record of such
testimony, but there appear to have been several likely
reasons for the issuance of the censure.
1.6
Voorburg
5
saintly life.[60] Besides the religious controversies, nobody really had much bad to say about Spinoza other than,
he sometimes enjoyed watching spiders chase ies.[60]
After the cherem, the Amsterdam municipal authorities
expelled Spinoza from Amsterdam, responding to the
appeals of the rabbis, and also of the Calvinist clergy, who
had been vicariously oended by the existence of a free
thinker in the synagogue.[61] He spent a brief time in or
near the village of Ouderkerk aan de Amstel, but returned
soon afterwards to Amsterdam and lived there quietly for
several years, giving private philosophy lessons and grinding lenses, before leaving the city in 1660 or 1661.[62]
1.5
Spinoza moved around 1660 or 1661 from Amsterdam to Rijnsburg, (near Leiden), the headquarters of
the Collegiants.[64] In Rijnsburg, he began work on his
Descartes Principles of Philosophy as well as on his
masterpiece, the Ethics. In 1663, he returned briey to
Amsterdam, where he nished and published Descartes
Principles of Philosophy (the only work published in his
lifetime under his own name), and then moved the same
year to Voorburg.[65]
1.6 Voorburg
1 BIOGRAPHY
1.8
The Hague
and retired; often he did not leave his room for many
days together. He was likewise almost incredibly frugal; his expenses sometimes amounted only to a few
pence a day.[83] Bloom writes of Spinoza, He appears to have had no sexual life.[82] Spinoza also corresponded with Peter Serrarius, a radical Protestant and
millennarian merchant. Serrarius was a patron to Spinoza
after Spinoza left the Jewish community, and even had
letters sent and received for the philosopher to and from
third parties. Spinoza and Serrarius maintained their relationship until Serrarius death in 1669.[84] By the beginning of the 1660s, Spinozas name became more widely
known, and eventually Gottfried Leibniz[79] and Henry
Oldenburg paid him visits, as stated in Matthew Stewarts
The Courtier and the Heretic.[79] Spinoza corresponded
with Oldenburg for the rest of his short life.
The Ethics and all other works, apart from the Descartes
Principles of Philosophy and the Theologico-Political
Treatise, were published after his death in the Opera
Posthuma, edited by his friends in secrecy to avoid conscation and destruction of manuscripts. The Ethics contains many still-unresolved obscurities and is written with
a forbidding mathematical structure modelled on Euclids
geometry[3] and has been described as a superbly cryptic
masterwork.[82]
2.1
Philosophy
2.1
7
is more in line with contemporary thought on quantum
mechanics.[92][93] Spinozas system imparted order and
unity to the tradition of radical thought, oering powerful weapons for prevailing against received authority.
He contended that everything that exists in Nature (i.e.,
everything in the Universe) is one Reality (substance)
and there is only one set of rules governing the whole of
the reality which surrounds us and of which we are part.
Spinoza viewed God and Nature as two names for the
same reality,[82] namely a single, fundamental substance
(meaning that which stands beneath rather than matter) that is the basis of the universe and of which all
lesser entities are actually modes or modications, that
all things are determined by Nature to exist and cause
eects, and that the complex chain of cause and eect
is understood only in part. His identication of God with
nature was more fully explained in his posthumously published Ethics.[3] Spinozas main contention with Cartesian
mindbody dualism was that, if mind and body were truly
distinct, then it is not clear how they can coordinate in any
manner. Humans presume themselves to have free will,
he argues, which is a result of their awareness of appetites
that aect their minds, while being unable to understand
the reasons why they want and act as they do.
Spinoza contends that "Deus sive Natura" is a being of innitely many attributes, of which thought and extension
are two. His account of the nature of reality, then, seems
to treat the physical and mental worlds as intertwined,
causally related, and deriving from the same substance. It
is important to note here that, in Parts 3 through 4 of the
Ethics, Spinoza describes how the human mind is aected
by both mental and physical factors. He directly contests
dualism. The universal substance emanates both body
and mind; while they are dierent attributes, there is no
fundamental dierence between these aspects. This formulation is a historically signicant solution to the mind
body problem known as neutral monism. Spinozas system also envisages a God that does not rule over the universe by Providence in which God can make changes, but
a God which itself is the deterministic system of which
everything in nature is a part. Spinoza argues that things
could not have been produced by God in any other way or
in any other order than is the case,";[94] he directly challenges a transcendental God which actively responds to
events in the universe. Everything that has and will happen is a part of a long chain of cause and eect which, at
a metaphysical level, humans are unable to change. No
amount of prayer or ritual will sway God. Only knowledge of God, or the existence which humans inhabit, allows them to best respond to the world around them. Not
only is it impossible for two innite substances to exist
(two innities being absurd),[95] Godbeing the ultimate
substancecannot be aected by anything else, or else it
would be aected by something else, and not be the fundamental substance.
8
eration of necessity. For him, even human behaviour
is fully determined, with freedom being our capacity to
know we are determined and to understand why we act
as we do. By forming more adequate ideas about what
we do and our emotions or aections, we become the adequate cause of our eects (internal or external), which entails an increase in activity (versus passivity). This means
that we become both more free and more like God, as
Spinoza argues in the Scholium to Prop. 49, Part II.
However, Spinoza also held that everything must necessarily happen the way that it does. Therefore, humans
have no free will. They believe, however, that their will is
free. This illusionary perception of freedom stems from
our human consciousness, experience, and indierence
to prior natural causes. Humans think they are free but
they dream with their eyes open. For Spinoza, our actions are guided entirely by natural impulses. In his letter
to G. H. Schuller (Letter 58), he wrote: men are conscious of their desire and unaware of the causes by which
[their desires] are determined.[96]
This picture of Spinozas determinism is ever more illuminated through reading this famous quote in Ethics:
the infant believes that it is by free will that it seeks the
breast; the angry boy believes that by free will he wishes
vengeance; the timid man thinks it is with free will he
seeks ight; the drunkard believes that by a free command of his mind he speaks the things which when sober
he wishes he had left unsaid. All believe that they
speak by a free command of the mind, whilst, in truth,
they have no power to restrain the impulse which they
have to speak.[97] Thus for Spinoza morality and ethical
judgement like choice is predicated on an illusion. For
Spinoza, Blame and Praise are non existent human
ideals only fathomable in the mind because we are so acclimatized to human consciousness interlinking with our
experience that we have a false ideal of choice predicated
upon this.
PHILOSOPHY
3.1
History of reception
Pantheist, panentheist, or atheist?
3.1
10
end in absolute atheism. Moses Mendelssohn disagreed
with Jacobi, saying that there is no actual dierence between theism and pantheism. The issue became a major
intellectual and religious concern for European civilization at the time.
HISTORY OF RECEPTION
Marxist perspective. Karl Marx liked Spinozas account of the universe, interpreting it as materialistic.[3]
Notable philosophers Louis Althusser, Gilles Deleuze,
Antonio Negri and tienne Balibar have each drawn
3.5
upon Spinozas philosophy. Deleuzes doctoral thesis, published in 1968, refers to him as the prince of
philosophers.[118] Other philosophers heavily inuenced
by Spinoza include Constantin Brunner and John David
Garcia. Stuart Hampshire wrote Spinoza, a major English
language study of Spinoza, though H. H. Joachim's work
is equally valuable. Unlike most philosophers, Spinoza
was highly regarded by Nietzsche.[119][120][121]
Spinoza was an important philosophical inspiration for
George Santayana. When Santayana graduated from college, he published an essay, The Ethical Doctrine of
Spinoza, in The Harvard Monthly.[122] Later, he wrote an
introduction to Spinozas Ethics and De intellectus emendatione.[123] In 1932, Santayana was invited to present an
essay (published as Ultimate Religion)[124] at a meeting
at The Hague celebrating the tricentennial of Spinozas
birth. In Santayanas autobiography, he characterized
Spinoza as his master and model in understanding the
naturalistic basis of morality.[125]
3.4
11
deliberately borrowed the expression sub specie aeternitatis from Spinoza (Notebooks, 1914-16, p. 83). The
structure of his Tractatus Logico-Philosophicus does have
some structural anities with Spinozas Ethics (though,
admittedly, not with the latters own Tractatus) in erecting complex philosophical arguments upon basic logical
assertions and principles. Furthermore, in propositions
6.4311 and 6.45 he alludes to a Spinozian understanding
of eternity and interpretation of the religious concept of
eternal life, stating that If by eternity is understood not
eternal temporal duration, but timelessness, then he lives
eternally who lives in the present. (6.4311) The contemplation of the world sub specie aeterni is its contemplation
as a limited whole. (6.45)
Tractatus Theologico-Politicus
12
The 20th century novelist W. Somerset Maugham
alluded to one of Spinozas central concepts with the
title of his novel Of Human Bondage.
In the early Star Trek episode, "Where No Man
Has Gone Before", the antagonist, Gary Mitchell is
seen reading Spinoza, and Mitchells remark regarding his ease in comprehending Spinoza implies that
his intellectual capacity is increasing dramatically.
The dialogue indicates that Captain Kirk is familiar
with Spinozas work, perhaps as part of his studies
at Stareet Academy.
Albert Einstein named Spinoza as the philosopher
who exerted the most inuence on his world view
(Weltanschauung). Spinoza equated God (innite
substance) with Nature, consistent with Einsteins
belief in an impersonal deity. In 1929, Einstein was
asked in a telegram by Rabbi Herbert S. Goldstein
whether he believed in God. Einstein responded by
telegram: I believe in Spinozas God who reveals
himself in the orderly harmony of what exists, not
in a God who concerns himself with the fates and
actions of human beings.[130][131]
Spinozas pantheism has also inuenced environmental theory; Arne Nss, the father of the deep
ecology movement, acknowledged Spinoza as an
important inspiration.
The Argentine writer Jorge Luis Borges was greatly
inuenced by Spinozas world view. Borges makes
allusions to the philosophers work in many of his
poems and short stories, as does Isaac Bashevis
Singer in his short story The Spinoza of Market
Street.[132]
The title character of Homans Hunger, the fth
novel by the Dutch novelist Leon de Winter, reads
and comments upon the Tractatus de Intellectus
Emendatione over the course of the novel.
Spinoza has been the subject of numerous biographies and scholarly treatises.[109][133][134][135]
Spinoza is an important historical gure in the
Netherlands, where his portrait was featured prominently on the Dutch 1000-guilder banknote, legal
tender until the euro was introduced in 2002. The
highest and most prestigious scientic award of
the Netherlands is named the Spinozaprijs (Spinoza
prize). Spinoza was included in a 50 theme
canon that attempts to summarise the history of the
Netherlands.[136]
Spinozas life has been honoured by educators.[137]
In the sequel to Eric Flint's alternate-history novel,
1632, a Jewish man and his wife are killed during
an attack on Amsterdam, leaving behind a less-thanyear-old son. The identity of the child is quickly revealed to be the infant Spinoza himself.
5 SEE ALSO
The 2008 play New Jerusalem, by David Ives, is
based on the cherem (ban, shunning, ostracism, expulsion or excommunication) issued against Spinoza
by the Talmud Torah congregation in Amsterdam in
1656, and events leading to it.[138]
In Bentos Sketchbook (2011), the writer John Berger
combines extracts from Spinoza, sketches, memoir,
and observations in a book that contemplates the relationship of materialism to spirituality. According
to Berger, what could be seen as a contradiction is
beautifully resolved by Spinoza, who shows that it is
not a duality, but in fact an essential unity.[139]
4 Bibliography
c. 1660. Korte Verhandeling van God, de mensch
en deszelvs welstand (A Short Treatise on God, Man
and His Well-Being).
1662. Tractatus de Intellectus Emendatione (On the
Improvement of the Understanding).
1663. Principia philosophiae cartesianae (The Principles of Cartesian Philosophy, translated by Samuel
Shirley, with an Introduction and Notes by Steven
Barbone and Lee Rice, Indianapolis, 1998). Gallica
(in Latin).
1670.
Tractatus Theologico-Politicus
Theologico-Political Treatise).
(A
5 See also
Criticism of Judaism
Pantheism
Philosophy of Baruch Spinoza
Plane of immanence
Spinozism
Uriel da Costa
13
References
[5] Yalom, Irvin (21 February 2012). The Spinoza Problem. The Washington Post. Retrieved 7 March 2013.
[6] Yovel, Yirmiyahu, Spinoza and Other Heretics: The
Adventures of Immanence (Princeton University Press,
1992), p. 3
[7] Destroyer and Builder. The New Republic. 3 May 2012.
Retrieved 7 March 2013.
[8] Scruton 1986 (2002 ed.), ch. 2, p.26
[9] Scruton 1986 (2002 ed.), ch. 1, p.32.
[10] Hegels History of Philosophy. Google Books. Archived
from the original on 13 May 2011. Retrieved 2 May 2011.
[26] Nadler 2001, ch.2, p.23 (his mothers death when he was
six years old).
[27] S. Nadler, Spinoza: A Life, Cambridge University Press,
1999, p. 47
[28] Scruton 1986 (2002 ed.), ch. 1, p.8.
[29] See Nadler 2001, ch.1, p.1
[30] Scruton 1986 (2002 ed.), ch. 1, pp.20-21; Nadler 2001,
ch.2, p.27, n.27, p.189.
[31] Frank Mertens, Ghent University (30 June 2009).
Franciscus van den Enden/Biography. Retrieved 7 October 2011.
[32] Nadler 2001, ch.1, p.1.
[11] quoted in the translators preface of Deleuze Expressionism in Philosophy: Spinoza (1990).
[12] de Spinoza, Benedictus; Hessing, Siegfried (1977).
Speculum Spinozanum, 1677-1977. Routledge & Kegan
Paul. p. 828., Snipped view of page 828
[13] Magnusson 1990.
[14] Scruton 1986 (2002 ed.), ch. 1, p.15.
[15] Scruton 1986 (2002 ed.), ch. 1, p.19.
[16] Javier Muguerza in his Desde la perplejidad
14
REFERENCES
[47] Steven B. Smith, Spinozas book of life: freedom and redemption in the Ethics, Yale University Press (1 December
2003), p.xx/Introduction google books
[78] Chau 1995 (2001 ed.), ch. 1, pp. 30-31: |A commentary on Descartes work, Principles of Cartesian Philosophy, only work published under his own name, brought
him on an invitation to teach philosophy at the University
of Heidelberg. Spinoza, however, refused, thinking that
it might be demanded the renouncement of his freedom
of thought, for the invite stipulated that all care should be
taken to not insult the principles of the established religion."
15
[95]
[109] Hutchison, Percy (20 November 1932). Spinoza, GodIntoxicated Man"; Three Books Which Mark the Three
http://philosophy.lander.edu/intro/spinoza.shtml
Hundredth Anniversary of the Philosophers Birth Blessed
Spinoza. A Biography. By Lewis Browne. 319 pp. New
http://plato.stanford.edu/entries/epicurus/#3
York: The Macmillan Company. $4. Spinoza . Liberator
of God and Man. By Benjamin De Casseres, 145pp. New
Baruch Spinoza. Ethics, in Spinoza: Complete Works,
York: E. Wickham Sweetland. $2. Spinoza the Biospher
trans. by Samuel Shirley and ed. by Michael L. MorPinoza. By Frederick Kettner. Introduc- tion by Nicholas
gan (Indianapolis: Hackett Publishing, 2002), see Part I,
Roerich, New Era Library. 255 pp. New York: Roerich
Proposition 33.
Museum Press. $2.50. Spinoza. The New York Times.
Retrieved 8 September 2009.
Ethics, Part I, Proposition 6.
[108] The Pantheism of Spinoza Dr. Smith regarded as the [120] Nietzsche, Friedrich, EIGHTH DIVISION A Glance at
most dangerous enemy of Christianity, and as he anthe State, in Human, All-Too-Human: Parts One and
nounced his conviction that it had gained the control of
Two: Pt. I&II (Dover Philosophical Classics), Kindle
the schools, press and pulpit of the Old World [Europe],
Edition (2012-03-15), Aphorism 475, p. 204.
and was rapidly gaining the same control of the New
[United States], his alarm and indignation sometimes rose [121] Nietzsche, Friedrich, PART I Miscellaneous Maxims
to the eloquence of genuine passion. Memorial of the
and Opinions, in Human, All-Too-Human: Parts One and
Rev. Henry Smith, D.D., LL D., Professor of Sacred
Two: Pt. I&II (Dover Philosophical Classics), Kindle
Rhetoric and Pastoral Theology in Lane Theological SemiEdition (2012-03-15), Aphorism 408, p. 356.
nary, Consisting of Addresses on Occasion of the Anniversary of the Seminary, May 8th, 1879, Together with Com- [122] George Santayana, The Ethical Doctrine of Spinoza,
The Harvard Monthly, 2 (June 1886: 14452)
memorative Resolutions, p. 26.
16
7 SOURCES
[123] George Santayana, Introduction, in Spinozas Ethics and [140] See G. Licata, Spinoza e la cognitio universalis
De intellectus emendatione(London: Dent, 1910, vii
dell'ebraico. Demisticazione e speculazione grammatixxii)
cale nel Compendio di grammatica ebraica, Giornale di
Metasica, 3 (2009), pp. 625661.
[124] George Santayana, Ultimate Religion, in Obiter Scripta,
eds. Justus Buchler and Benjamin Schwartz (New York
and London: Charles Scribners Sons, 1936) 280-297.
7 Sources
A Study of Spinozas
17
Goode, Francis, 2012. Life of Spinoza. Smashwords
edition. ISBN 978-1-4661-3399-0
Spinoza:
18
Williams, David Lay. 2010. Spinoza and the General Will, The Journal of Politics, Vol. 72 (April):
341-56.
Immortality in Spinoza
EXTERNAL LINKS
External links
Internet Encyclopedia of Philosophy:
Benedict de Spinoza entry in the Internet Encyclopedia of Philosophy
Benedict de Spinoza: Epistemology entry in
the Internet Encyclopedia of Philosophy
Benedict de Spinoza: Metaphysics entry in
the Internet Encyclopedia of Philosophy
Benedict de Spinoza: Moral Philosophy entry in the Internet Encyclopedia of Philosophy
Benedict de Spinoza: Political Philosophy
entry in the Internet Encyclopedia of Philosophy
Stanford Encyclopedia of Philosophy:
19
EthicaDB Hypertextual and multilingual publication
of Ethics
A Theologico-Political Treatise - English Translation
A Theologico-Political Treatise - English Translation (at sacred-texts.com)
A letter from Spinoza to Albert Burgh
Ethica Ordine Geometrico Demonstrata et in
quinque partes distincta, in quibus agetur
Opera posthuma - Amsterdam 1677. Complete photographic reproduction, ed. by F. Mignini (Quodlibet publishing house website)
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