He belonged to the community of Jews from Spain and Portugal who had fled the Inquisition. Educated in the orthodox Jewish manner, he also studied Latin and the works of René Descartes, Thomas Hobbes, and other writers of the period, and also had a thorough grounding in scholastic theology and philosophy. His independence of thought led to his excommunication from the Jewish group in 1656; at about that time he abandoned the Hebrew form of his name, Baruch, for the Latin form, Benedict.
Until about 1660, Spinoza lived in or near Amsterdam, and afterward he lived in Rijnsburg, Voorburg, and The Hague. He was a lens grinder of great skill, but this activity was probably more related to his scientific interests than to any economic necessity. With his needs largely provided for by a series of grants, pensions, and bequests, he lived modestly, devoting much of his time to the development of his philosophy. Spinoza became known in spite of his retiring mode of life; he had wide correspondence and was visited by other philosophers. In 1673, he was offered a professorship at Heidelberg, but he elected to retain his peaceful life and especially his independence of thought. He died of tuberculosis, apparently aggravated by his inhaling glass dust from lens grinding. Through Gotthold Lessing, Johann Gottfried von Herder, and Johann Wolfgang von Goethe, Spinoza influenced German idealism. During his lifetime and for a period afterward, however, his pantheism was regarded as blasphemous, which is one reason why most of his writing was published after his death.
His major works, virtually all of which are available in English translation, include a rewording (1663) of part of Descartes's work, A Treatise on Religious and Political Philosophy (1670, the only example of his own thought published in his lifetime), and his important Ethics, probably finished in 1665 but published posthumously (1677). His Opera Posthuma (1677) also include his Political Treatise, Treatise on the Improvement of Understanding, Letters, and Hebrew Grammar. He began a translation of the Hebrew Bible and was one of the first to raise questions of higher criticism of the Bible.
Spinoza's philosophy is deductive, rational, and monist. He shares with Descartes an intensely mathematical appreciation of the universe: Things make sense when understood in relation to a total structure; truth, like geometry, follows from first principles with a logic accessible and evident to man's mind. Whereas for Descartes mind and body are different substances, Spinoza holds that the two are different aspects of a single substance, which he called alternately God and Nature. Just as the mind is not substantially alien to the body, so Nature is not the product or agency of a supernatural God. The universe is a single substance, capable of an infinity of attributes, but known through two of them: physical "extension" and "thought." God is not the creator of a Nature beyond himself; God is Nature in its fullness.
Spinoza's rationalism, unlike that of later idealists, does not proceed at the expense of empirical observation. "Adequate ideas" are a coherent logical association of physical experiences. When ideas are confused or contradictory it is not because they are false (in the sense of contrary to fact) but because they are incomplete or improperly related to the totality of experience.
Spinoza's ethics proceed from a premise similar to that of Hobbes—that men call "good" whatever gives them pleasure—but they reach very different conclusions. Human beings, indeed all of Nature, share a common drive for self-preservation, the conatus sese conservandi. By this drive all individuals seek to maintain the power of their being, and in this sense virtue and power are one. But in Spinoza's system power is discovered to be a knowledge of necessity. Powerful, or virtuous, persons act because they understand why they must; others act because they cannot help themselves.
To be free is to be guided by the law of one's own nature (which in Spinoza's rational universe is never at variance with the law of another nature); bondage consists in being moved by causes of which we are unaware because our ideas are confused. Another important feature of Spinoza's ethical system is his view of the intellect as active. He rejects the distinction between reason and will that assumes that ideas can be passively entertained. All thinking is action, and all action has its accompaniment in thought. What accounts for action is not an agency (the will) beyond the intellect, but ideas. Ideas are active and move us to act; an absence of action may be accounted an absence of insight: knowledge, virtue, and power are one.
Politically, Spinoza and Hobbes again share assumptions about the social contract: Right derives from power, and the contract binds only as long as it is to one's advantage. The important difference between the two men is their understanding of the ends of the system: for Hobbes advantage lies in satisfying as many desires as possible, for Spinoza advantage lies in an escape from those desires through understanding. Put another way, Hobbes does not imagine a community of individuals whose desires can be consistently satisfied, so repression is always necessary; Spinoza can imagine such a community and such consistent satisfaction, so in his political and religious thought the notion of freedom, especially freedom of inquiry, is basic.
See biographies by S. Nadler (1999) and R. Goldstein (2006); H. A. Wolfson, The Philosophy of Spinoza (2 vol., 1934; repr. 1969); G. H. R. Parkinson, Spinoza's Theory of Knowledge (1954, repr. 1964); H. Allison, Benedict de Spinoza (1975); S. Hampshire, Spinoza (1975); L. Strauss, Spinoza's Critique of Religion (1982).
Baruch or Benedict de Spinoza (ברוך שפינוזה, Bento de Espinosa, Benedictus de Spinoza) (November 24, 1632 – February 21, 1677) was a Dutch philosopher of Portuguese Jewish origin. Revealing considerable scientific aptitude, the breadth and importance of Spinoza's work was not fully realized until years after his death. Today, he is considered one of the great rationalists of 17th-century philosophy, laying the groundwork for the 18th century Enlightenment and modern biblical criticism. By virtue of his magnum opus, the posthumous Ethics, in which he opposed Descartes' mind–body dualism, Spinoza is considered to be one of Western philosophy's most important philosophers.
Spinoza lived quietly as a lens grinder, turning down rewards and honors throughout his life, including prestigious teaching positions, and gave his family inheritance to his sister. Spinoza's moral character and philosophical accomplishments prompted 20th century philosopher Gilles Deleuze to name him "the absolute philosopher. Spinoza died in February 1677 of a lung illness, perhaps tuberculosis or silicosis caused by fine glass dust inhaled while tending to his trade.
After his cherem, it is reported that Spinoza lived and worked in the school of Franciscus van den Enden, who taught him Latin in his youth and may have introduced him to modern philosophy, although Spinoza never mentions Van den Enden anywhere in his books or letters. Van den Enden was a Cartesian and atheist who was forbidden by the city government to propagate his doctrines publicly. Spinoza, having dedicated himself completely to philosophy after 1656, fervently desired to change the world through establishing a clandestine philosophical sect. Because of public censure this was only eventually realized after his death through the dedicated intercession of his friends.
During this period Spinoza also became acquainted with several Collegiants, members of an eclectic sect with tendencies towards rationalism. Spinoza also corresponded with Peter Serrarius, a radical Protestant and millennarian merchant. Serrarius is believed to have been a patron of Spinoza at some point. By the beginning of the 1660s, Spinoza's name became more widely known, and eventually Gottfried Leibniz and Henry Oldenburg paid him visits, as stated in Matthew Stewart's "The Courtier and the Heretic.". He corresponded with Oldenburg for the rest of his short life. Spinoza's first publication was his geometric exposition of Descartes, Parts I and II of Descartes' Principles of Philosophy. (1663) From December 1664 to June 1665, Spinoza engaged in correspondence with Blyenbergh, an amateur Calvinist theologian, who questioned Spinoza on the definition of evil. Later in 1665, he notified Oldenburg that he had started to work on a new book, the Theologico-Political Treatise, published in 1670. Leibniz disagreed harshly with Spinoza in Leibniz's own published Refutation of Spinoza, but he is also known to have met with Spinoza on at least one occasion, and his own work bears certain striking resemblances to certain key parts of Spinoza's philosophy (see: Monadology).
When the public reactions to the anonymously published Theologico-Political Treatise were extremely unfavourable to his brand of Cartesianism, Spinoza was compelled to abstain from publishing more of his works. Wary and independent, he wore a signet ring engraved with his initials, a rose and the word "caute" (Latin for "cautiously"). 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 confiscation and destruction of manuscripts.
Spinoza relocated from Amsterdam to Rijnsburg (near Leiden) around 1661 and later lived in Voorburg and The Hague respectively. He earned a comfortable living from lens-grinding. While the lens-grinding aspect of Spinoza's work is uncontested, the type of lenses he made is in question. Many have said he produced excellent magnifying glasses, and some historians credit him with being an optician (in the sense of making lenses for eyeglasses). He was also supported by small, but regular, donations from close friends. He died in 1677 while still working on a political thesis. His premature death was due to lung illness, possibly the result of breathing in glass dust from the lenses he ground. Only a year earlier, Spinoza had met with Leibniz at The Hague for a discussion of his principal philosophical work, Ethics, which had been completed in 1676. This meeting was described in Matthew Stewart's The Courtier and the Heretic. Spinoza never married, nor did he father any children. When he died, he was considered a heathen anti-religionist by the general population, and when Boerhaave wrote his dissertation in 1688 he attacked the doctrines of Spinoza. He claimed later that defense of Spinoza's lifestyle cost him his reputation in Leiden and a post as minister.
"These are the fundamental concepts with which Spinoza sets forth a vision of Being, illuminated by his awareness of God. They may seem strange at first sight. To the question "What is?" he replies: "Substance, its attributes and modes". Spinoza, Karl Jaspers p.9
Spinoza's system imparted order and unity to the tradition of radical thought, offering powerful weapons for prevailing against "received authority." As a youth he first subscribed to Descartes's dualistic belief that body and mind are two separate substances, but later changed his view and asserted that they were not separate, being a single identity. He contended that everything that exists in Nature/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, namely the single 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 modifications, that all things are determined by Nature to exist and cause effects, and that the complex chain of cause and effect is only understood in part. That humans presume themselves to have free will, he argues, is a result of their awareness of appetites while being unable to understand the reasons why they want and act as they do. The argument for the single substance runs as follows:
Spinoza contends that "Deus sive Natura" ("God or Nature") is a being of infinitely 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 one and the same. The universal substance consists of both body and mind, there being no difference between these aspects. This formulation is a historically significant solution to the mind-body problem known as neutral monism. The consequences of Spinoza's system also envisage a God that does not rule over the universe by providence, but a God which itself is the deterministic system of which everything in nature is a part. Thus, God is the natural world and has no personality.
In addition to substance, the other two fundamental concepts Spinoza presents, and develops in the Ethics are
By attribute, I mean that which the intellect perceives as constituting the essence of substance.
By mode, I mean the modifications of substance, or that which exists in, and is conceived through, something other than itself.
Spinoza was a thoroughgoing determinist who held that absolutely everything that happens occurs through the operation 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. So freedom is not the possibility to say "no" to what happens to us but the possibility to say "yes" and fully understand why things should necessarily happen that way. By forming more "adequate" ideas about what we do and our emotions or affections, we become the adequate cause of our effects (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. In his letter to G. H. Schaller (Letter 62), he wrote: "men are conscious of their own desire, but are ignorant of the causes whereby that desire has been determined.
Spinoza's philosophy has much in common with Stoicism in as much as both philosophies sought to fulfill a therapeutic role by instructing people how to attain happiness (or eudaimonia, for the Stoics). However, Spinoza differed sharply from the Stoics in one important respect: he utterly rejected their contention that reason could defeat emotion. On the contrary, he contended, an emotion can only be displaced or overcome by a stronger emotion. For him, the crucial distinction was between active and passive emotions, the former being those that are rationally understood and the latter those that are not. He also held that knowledge of true causes of passive emotion can transform it to an active emotion, thus anticipating one of the key ideas of Sigmund Freud's psychoanalysis.
Some of Spinoza's philosophical positions are:
In the universe anything that happens comes from the essential nature of objects, or of God/Nature. According to Spinoza, reality is perfection. If circumstances are seen as unfortunate it is only because of our inadequate conception of reality. While elements of the chain of cause and effect are not beyond the understanding of human reason, our grasp of the infinitely complex whole is limited because of the limits of science to empirically take account of the whole sequence. Spinoza also asserted that sense perception, though practical and useful for rhetoric, is inadequate for discovering universal truth; Spinoza's mathematical and logical approach to metaphysics, and therefore ethics, concluded that emotion is formed from inadequate understanding. His concept of "conatus" states that human beings' natural inclination is to strive toward preserving an essential being and an assertion that virtue/human power is defined by success in this preservation of being by the guidance of reason as one's central ethical doctrine. According to Spinoza, the highest virtue is the intellectual love or knowledge of God/Nature/Universe.
In the final part of the "Ethics" his concern with the meaning of "true blessedness" and his unique approach to and explanation of how emotions must be detached from external cause in order to master them presages 20th-century psychological techniques. His concept of three types of knowledge - opinion, reason, intuition - and assertion that intuitive knowledge provides the greatest satisfaction of mind, leads to his proposition that the more we are conscious of ourselves and Nature/Universe, the more perfect and blessed we are (in reality) and that only intuitive knowledge is eternal. His unique contribution to understanding the workings of mind is extraordinary, even during this time of radical philosophical developments, in that his views provide a bridge between religions' mystical past and psychology of the present day.
Given Spinoza's insistence on a completely ordered world where "necessity" reigns, Good and Evil have no absolute meaning. Human catastrophes, social injustices, etc. are merely apparent. The world as it exists looks imperfect only because of our limited perception.
The attraction of Spinoza's philosophy to late eighteenth-century Europeans was that it provided an alternative to materialism, atheism, and deism. Three of Spinoza's ideas strongly appealed to them:
Spinoza's "God or Nature" provided a living, natural God, in contrast to the Newtonian mechanical "First Cause" or the dead mechanism of the French "Man Machine."
Late 20th century Europe demonstrated a greater philosophical interest in Spinoza, often from a left-wing or Marxist perspective. Notable philosophers Gilles Deleuze, Antonio Negri, Étienne Balibar and the Brazilian philosopher Marilena Chauí have each written books on Spinoza. Deleuze's doctoral thesis, published in 1968, refers to him as "the prince of philosophers. Other philosophers heavily influenced by Spinoza include Constantin Brunner and John David Garcia. Stuart Hampshire wrote a major English language study of Spinoza, though H. H. Joachim's work is equally valuable. Unlike most philosophers, Spinoza and his work were highly regarded by Nietzsche.
Philosopher Ludwig Wittgenstein evoked Spinoza with the title (suggested to him by G. E. Moore) of the English translation of his first definitive philosophical work, Tractatus Logico-Philosophicus, an allusion to Spinoza's Tractatus Theologico-Politicus. Elsewhere, Wittgenstein deliberately borrowed the expression sub specie aeternitatis from Spinoza (Notebooks, 1914-16, p. 83). The structure of his Tractatus Logico-Philosophicus does have certain structural affinities with Spinoza's Ethics (though, admittedly, not with the latter's 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) Furthermore, Wittgenstein's interpretation of religious language, in both his early and later career, may be said to bear a family resemblance to Spinoza's pantheism.
Spinoza has had influence beyond the confines of philosophy. The nineteenth century novelist, George Eliot, produced her own translation of the Ethics, the first known English translation thereof. The twentieth century novelist, W. Somerset Maugham, alluded to one of Spinoza's central concepts with the title of his novel, Of Human Bondage. Albert Einstein named Spinoza as the philosopher who exerted the most influence on his world view (Weltanschauung). Spinoza equated God (infinite substance) with Nature, consistent with Einstein's 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 Spinoza's 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. Spinoza's pantheism has also influenced environmental theory. Arne Næss, the father of the deep ecology movement, acknowledged Spinoza as an important inspiration. Moreover, the Argentinian writer Jorge Luis Borges was greatly influenced by Spinoza's world view. In many of his poems and short stories, Borges makes allusions to the philosopher's work.
Spinoza is an important historical figure 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 scientific award of the Netherlands is named the Spinoza prijs (Spinoza prize). Spinoza's work is also mentioned as the favourite reading material for Bertie Wooster's valet Jeeves in the P. G. Wodehouse novels.
"In Quaelibet Re, Tantumden Est De Iure Quantum De Entitate". La Concepción Ontológica del Derecho-Facultad a fines de la Edad Media y en la Época Moderna/ "In Quaelibet re, Tantumdem Est de lure Quantum de Entitate". The ontological conception of the right-faculty by the late Middle Ages and in the modern times
Jan 01, 2007; RESUMEN El artículo expone la doctrina del teólogo francés Iohannes Gerson sobre el derecho, que identifica con unapotestas seu...