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Routledge Philosophy GuideBook toSpinoza and the

Página 5
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Ethics
¦ Genevieve Lloyd
LONDON AND NEW YORK
-iii-First published 1996 by Routledge11 New Fetter LaneLondon EC4P
4EESimultaneously published in theUSA and Canada by Routledge29 West 35th
Street, New York, NY 10001© 1996 Genevieve LloydText design:
Barker/HilsdonTypeset in Times and Frutiger byFlorencetype Ltd, Stoodleigh,
DevonPrinted and bound in Great Britain byClays Ltd, St. Ives PLCAll rights
reserved. No part of this book may be reprinted or reproducedor utilized in any
form or by anyelectronic, mechanical, or other means,now known or hereafter
invented,including photocopying and recording,or in any information storage or
retrieval system, without permission inwriting from the publishers.
British Library Cataloguing in Publication Data
A catalogue record for this book isavailable from the British Library.
Library of Congress Cataloging in Publication Data
Lloyd, Genevieve
Routledge philosophy guidebook toSpinoza and the Ethics/Genevieve Lloyd. p. cm.

—(Routledge PhilosophyGuideBooks)1. Spinoza, Benedictus de,1632-1677. Ethica. 2.
Ethics—Earlyworks to 1800. I. Title II. SeriesB3974. L57 1996170-dc20
96-6392ISBN 0-415-10781-4 (hbk)ISBN 0-415-10782-2 (pbk)-iv-
Contents
Acknowledgments
ix
Abbreviations
x
1 Spinoza in his time and ours1
The outsider 1How many ‘Spinozas’?11Reading Spinoza18The text24
2 God, minds and bodies29
God and ‘his’ attributes31God and the world38The mind and will of God42The idea
of the body48Ways of knowing55-vii-
3 From bondage to freedom71
The emotions71Striving to persist: an ethic of joy83The ‘free man’98
4 Intuitive knowledge and the intellectual love of God109
The eternity of the mind114The self-knowledge of the ‘blessed’123
5 The way to wisdom133
Notes
145
Bibliography
151
Index
159-viii-
Acknowledgments
This book was completed with the assistance of an Australian Research Council
Small Grant.I am grateful also to Sandra Lynch for research assistance; to Moira
Gatens and AmélieOksenberg Rorty for helpful discussion of points of
interpretation; to Susan James andThomas Cook for constructive critical comments
on the manuscript; to the School of Philosophy and the Faculty of Arts and
Social Sciences at the University of New South Walesfor practical assistance; to
the Department of General Philosophy at the University of Sydneyfor a visiting
Página 6
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professorship during the first semester of 1994; and to students of the
Universityof New South Wales and the University of Sydney for their lively
engagement with Spinoza’s
Ethics,
and their intelligent critical response to sections of this book which I tried
out in their courses.-ix-
Abbreviations
Abbreviated references to the
Ethics
follow the conventions introduced by Curley in theintroduction to
A Spinoza Reader
(Curley 1994: xxxv). Thus:E=
Ethics
A= AxiomP= PropositionD (following a Roman numeral)= DefinitionD (following
P+an arabic numeral)= the Demonstration of the propositionC= CorollaryS=
ScholiumExp= ExplanationL= LemmaPost= PostulatePref= PrefaceApp= AppendixDefAff=
the definition of the affects at the end of Part IIIRoman numerals before these
abbreviations refer to parts of the
Ethics.
-x-
Chapter 1Spinoza in his time and ours
The outsider
Cursed be he by day and cursed be he by night; cursed be he when he lies down,
and cursed be he when he rises up; cursed be he when he goes out, and cursed be
he when he comes in.The Lord will not pardon him; the anger and wrath of the
Lord will rage against this man, and bring upon him all the curses which are
written in the Book of the Law, and the Lord willdestroy his name from under the
Heavens…(Wolf 1927:146)Thus did the wardens of the Amsterdam synagogue
excommunicate the 24-year-old BaruchSpinoza, on 27 July 1656. The record of
excommunication mentions ‘horrible heresies whichhe practised and taught’ and
‘monstrous actions which he performed’. The content of the‘heresies’ can be
reconstructed from contemporary-1-reports of his beliefs and from his writings.
Spinoza held unorthodox views on the nature of God and of the human soul, on
immortality and on the status of prophecy. Spinoza’s early biographers make it
clear that his views were widely despised. The nature of the ‘monstrousdeeds’
mentioned in the record of excommunication is more difficult to determine.There
are two old biographies of Spinoza. One was written by a Lutheran clergyman,
JohanCohler—Latinized as ‘Colerus’—and first published in 1705. The other, by
Jean MaximilianLucas—a freethinking French refugee living in Holland—is thought
to have been writtensoon after Spinoza’s death in 1677, though not published
until 1719.
1
Colerus describesSpinoza’s physical appearance: ‘He was of a middle size, he
had good features in his Face,the Skin somewhat black, black curl’d Hair, long
Eye-brows, and of the same Colour, so thatone might easily know by his Looks
that he was descended from Portuguese Jews’ (Pollock 1899:394). Spinoza’s
doctrines are presented by Colerus as ‘impious’, ‘absurd’ and‘pernicious’; but
he grudgingly acknowledges the integrity and amiability of the character from
which they issued.The older biography makes the allegation of ‘monstrous
actions’ even less plausible. Lucas,who knew Spinoza personally, presents him as
Página 7
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a lover of solitude, enjoying nonetheless thecompany of the ‘real men of
learning’ who sought him out in The Hague, where he eventuallysettled. Lucas
offers a picture of a man given over to a passionate love of learning,
butdelighting too in the joys of sociability—a lover of company who was not
dependent on theadmiration of others. His Spinoza is a man with a ‘well-
seasoned’ wit, whose misfortuneresulted not from monstrous deeds but from his
being ‘too good and too enlightened’. Lucasstresses Spinoza’s freedom from
concern with fame or appearances. When he was dyingSpinoza requested that his
name should not be put on the
Ethics,
saying that such affectationswere unworthy of a philosopher. Lucas reports, too,
that Spinoza consciously avoided the
cultivation of untidiness which is often the mark of the philosopher, quoting

him assuggesting that ‘such affectation of negligence is the mark of an inferior
mind’ (Wolf 1927:64). Colerus in contrast describes Spinoza as careless in
dress, to the point of slovenliness, quoting him as saying that ‘it
is-2-unreasonable to wrap up things of little or no value in a precious Cover’
(Pollock 1899:394).Whatever the facts of his appearance, we can take it that
Spinoza was not motivated by adesire to impress others.His excommunication was
clearly a significant event in the life of the young Spinoza; butLucas’s version
of the story presents him as anything but a passive victim. On hearing of the
ban, Spinoza responded: ‘All the better; they do not force me to do anything
that I would nothave done of my own accord if I did not dread scandal’ (Wolf
1927:51). It is true that theyoung heretic, who now called himself ‘Benedict de
Spinoza’, was condemned to exile. But,if Lucas is to be believed, the sentence,
‘very far from injuring Mr de Spinosa, favoured thelonging which he felt to
leave Amsterdam’. What was crucial for Spinoza was ‘the love of solitude in
which, he had no doubt, he would find Truth’ (Wolf 1927:56). The same
love,reinforced perhaps by a shrewd caution, later led Spinoza to refuse the
offer of a professorshipat Heidelberg, saying that the instruction of the young
would be an obstacle to his own studiesand indicating his discomfort about the
stipulated condition that he would not abuse hisfreedom of speech to ‘disturb
the established religion’. In the lack of any income from his philosophical
pursuits, Spinoza met his frugal needs—without sacrificing his independenceand
solitude—by making lenses for optical instruments. His vigorous intellectual
life was notmatched by physical robustness; and his work with glass contributed
to the consumptionwhich caused his early death. The cause of death prompted
Hegel, in his account of Spinoza’slife in the
Lectures on the History of Philosophy,
to engage in fanciful speculation on theconnections between Spinoza’s life and
his work:Spinoza died on the 21st February, 1677, in the forty-fourth year of
his age. The cause of hisdeath was consumption, from which he had long been a
sufferer. This was in harmony withhis system of philosophy, according to which
all particularity and individuality pass away inthe one substance.(Hegel
1840:254)Spinoza’s fatal choice of lens grinding as a livelihood was for Hegel
no more incidental thanhis resulting death; it expressed—whether -3-or not he
was aware of it—his philosophical commitment to the oneness of things. ‘It was
noarbitrary choice that led him to occupy himself with light, for it represents
in the materialsphere the absolute identity which forms the foundation of the
oriental view of things’ (Hegel1840:253).We may well be sceptical about Hegel’s
bold projections from the content of Spinoza’s philosophy to the details of his
Página 8
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life. But an understanding of some aspects of the life doesallow a richer
appreciation of what is distinctive about the philosophy. This is especially
true
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