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Zeitschriftenartikel zum Thema „Benedictus de Spinoza“

Autor: Grafiati

Veröffentlicht am 4. Juni 2021

Zuletzt aktualisiert am 21. Februar 2023

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1

Zavidnyak, Bohdan. "Theodicy of Benedictus Spinoza." Skhid, no. 6(152) (February 2, 2018): 91–97. http://dx.doi.org/10.21847/1728-9343.2017.6(152).122358.

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Rosenthal, Michael A. "The Collected Works of Spinoza by Benedictus de Spinoza." Journal of the History of Philosophy 55, no. 3 (2017): 545–46. http://dx.doi.org/10.1353/hph.2017.0060.

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Benevides Gomes, Carlos Wagner. "Linguagem e hermenêutica bíblica na filosofia de Benedictus de Spinoza." Revista DIAPHONÍA 2, no. 1 (January 1, 2000): 133–68. http://dx.doi.org/10.48075/rd.v2i1.14643.

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Este artigo tem como objetivo expor o problema da crítica à linguagem e da interpretação em Benedictus de Spinoza (1632-1677), filósofo holandês, nas suas demais obras voltadas à ética, à ontologia e à teoria do conhecimento como a Ética, Tratado da Correção do Intelecto, Breve Tratado e outros escritos. Pretendemos mostrar que, mesmo que não sistematizados pelo autor, existem alguns problemas linguísticos e interpretativos fundamentais para a elaboração de seu método racionalista. Portanto, explicitaremos sua hermenêutica bíblica a partir do método histórico-crítico, na obra Tratado Teológico

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Goldstein, Rebecca. "Every Claim for Reason Ever Made: Ethics, Benedictus Spinoza." Social Research: An International Quarterly 85, no. 3 (September 2018): 585–95. http://dx.doi.org/10.1353/sor.2018.0032.

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Fragoso, Emanuel Angelo Da Rocha. "A concepção de natureza humana em benedictus de Spinoza." Cadernos Espinosanos, no. 21 (December 15, 2009): 83. http://dx.doi.org/10.11606/issn.2447-9012.espinosa.2009.89371.

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Spinoza concebe a natureza humana em sua obra Ethica como constituída por modos de dois dos infinitos atributos de Deus, o pensamento e a extensão, ou a ideia e seu objeto, o corpo, respectivamente. A mente humana, enquanto essencialmente uma ideia, e o objeto desta ideia, o corpo, pressupõe uma relação não causal entre um modo finito do atributo pensamento e do atributo extensão. O corpo, enquanto certa relação composta ou complexa de movimento e de repouso se mantém através de todas as mudanças que afetam suas partes, está continuamente sujeito ao acaso dos encontros (occursus), ou ao impact

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BENEVIDES GOMES, CARLOS WAGNER, and VIVIANE SILVEIRA MACHADO. "A realização da liberdade humana a partir da teoria ética do conatus de Spinoza." Revista DIAPHONÍA 8, no. 1 (February 27, 2022): 61–74. http://dx.doi.org/10.48075/rd.v8i1.28918.

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O objetivo principal dessa nossa pesquisa é investigar a importância da noção de conatus para a liberdade humana segundo o pensamento ético do holandês Benedictus de Spinoza (1632-1677). Sendo assim, teremos como fundamentação teórica principal, a Parte III (Da origem e natureza dos Afetos) da Ética, obra máxima de Spinoza, bem como outros textos deste a fim de explicitar as relações entre o conatus e a liberdade dos indivíduos e de como os homens podem se libertar de suas paixões tristes esforçando-se por agir virtuosamente buscando nos bons encontros uma ética da alegria.

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Fragoso, Emanuel Angelo Da Rocha. "Os modos infinitos e finitos na ética de Benedictus Spinoza." Mediações - Revista de Ciências Sociais 2, no. 2 (December 15, 1997): 13. http://dx.doi.org/10.5433/2176-6665.1997v2n2p13.

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Gejdoš, Miroslav. "ANTHROPOLOGICAL SKETCH OF SPINOZA'S ETHICS." International Journal of New Economics and Social Sciences 8, no. 2 (December 30, 2018): 244–46. http://dx.doi.org/10.5604/01.3001.0012.9951.

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Baruch de Spinoza, also known as Benedictus de Spinoza, Bento de Spinoza or Bento d'Espiñoza, is the philosopher of Jewish origin. He was a descendant of Jewish refugees from Portugal. He learned for the rabbi, but he took a critical position on religious dogmas. Because of his religious beliefs he was expelled from the religious community in Amsterdam, accursed and charged with heresy and then expelled from the city. In 1672 he was offered a proposal to teach at the university, but he refused it. His writings were not published in his lifetime. In order to maintain material and spiritual inde

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Merot, Patrick. "Sigmund Freud - Benedictus de Spinoza. Correspondance 1676-1938 de Michel Juffé." Revue française de psychanalyse 82, no. 2 (2018): 530. http://dx.doi.org/10.3917/rfp.822.0530.

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Da Rocha Fragoso, Emanuel Angelo. "Consideraçóes sobre o método, a ordem e o entendimento em René Descartes e Benedictus de Spinoza [Portugués]." Estudios de Filosofía, no. 33 (January 1, 2006): 53–64. http://dx.doi.org/10.17533/udea.ef.12822.

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El orden geométrico consiste en partir de definiciones y axiomas evidentes por sí mismos. El paralelismo entre ambos órdenes en el sistema de Spinoza, el ordo cognoscendi y el ordo essendi, hace posible postular la intensidad total de lo real, implicando necesariamente una semejanza entre el entendimiento finito, en cuanto productor del primer orden, y el entendimiento infinito, en cuanto productor del segundo orden, ausente en el cartesianismo. Martial Gueroult afirma el método como geométrico en Descartes porque obedece estrictamente a la regla que asegura a la Geometría todo su rigor; mient

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Faller, Adolf. "Anatomie und Philosophie: Niels Stensen (1638—1686) und sein Jugendfreund Benedictus de Spinoza (1632—1677)." Gesnerus 43, no. 1-2 (November 21, 1986): 47–60. http://dx.doi.org/10.1163/22977953-0430102006.

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Lopes Duenha, Milene. "Artes performativas como presença compartilhada: a potência de afeto na imprevisibilidade do encontro entre corpos." Cuerpo, Cultura y Movimiento 10, no. 1 (January 31, 2020): 67–85. http://dx.doi.org/10.15332/2422474x/5963.

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Este artigo aborda a presença do artista como relação, problematizando a ideia de previsibilidade da recepção na experiência artística presencial. Pesquisas sobre o corpo e seus modos de percepção se apoiam na noção de embodiment (mente incorporada), e de corpo poroso, diante de estudos advindos da arte, da filosofia e das neurociências que permitem um percurso cartográfico acerca do tema. Noções de partilha e afeto são apresentadas com referência em escritos de Jacques Rancière e Benedictus de Spinoza respectivamente. O relato de uma das experiências do coletivo brasileiro ‘Mapas e Hipertexto

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van Bunge, Wiep. "The Collected Works of Spinoza, Volume II. Benedictus de Spinoza. Ed. and trans. Edwin Curley. Princeton: Princeton University Press, 2016. xxii + 770 pp. $55." Renaissance Quarterly 70, no. 3 (2017): 1187–88. http://dx.doi.org/10.1086/695246.

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van der Deijl, Lucas. "The Dutch Translation and Circulation of Spinoza’s Tractatus Theologico-Politicus in Manuscript and Print (1670-1694)." Quaerendo 50, no. 1-2 (June 4, 2020): 207–37. http://dx.doi.org/10.1163/15700690-12341459.

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Abstract Benedictus de Spinoza became one of the few censored authors in the liberal publishing climate of the Dutch Republic. Twenty-three years passed before the first Dutch translation of his Tractatus Theologico-Politicus (1670) appeared in print, despite two interrupted attempts to bring out a vernacular version before 1693. This article compares the three oldest Dutch translations of Spinoza’s notorious treatise by combining digital sentence alignment with philological analysis. It describes the relationship between the variants, two printed versions and a manuscript, revealing a pattern

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Touber, Jetze. "The Culture of Catechesis and Lay Theology." Church History and Religious Culture 98, no. 1 (April 9, 2018): 31–55. http://dx.doi.org/10.1163/18712428-09801003.

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Abstract In the seventeenth-century Dutch Republic, non-professional theologians articulated well-informed biblical interpretation, producing a lay theology that was unwelcome to representatives of the churches. Historians have long considered this lay theology as a manifestation of Early Enlightenment. It did not, however, necessarily result from the activities of rationalist philosophers usually associated with the Dutch Early Enlightenment, such as Benedictus de Spinoza (1632–1677). Equally important were the clergy’s efforts to educate laity in reading the Bible and contemplating divinity

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Konik, Adrian. "Spinoza and Cinematic Beatitude in Perrin and Cluzaudâ€™s Les Saisons (2015)." Phronimon 18 (February 22, 2018): 131–66. http://dx.doi.org/10.25159/2413-3086/2930.

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This article advances Jacques Perrin and Jacques Cluzaudâ€™s nature documentary Les Saisons (2015) as a film that, on account of its nuanced folding of what Gilles Deleuze calls movement- and time-images, presents an audio-visual scaffolding pointing beyond itself to the beatitude defined by Benedict Spinoza in terms of the third kind of intuitive knowledge. In this regard, the relationship between Spinozaâ€™s philosophy and the theorisations of Gilles Deleuze and FÃ©lix Guattari is elaborated upon, before the connections between Spinozaâ€™s three kinds of knowledge and Deleuzeâ€™s Cinema 1: T

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Merçon, Juliana. "Parte de la Naturaleza: sobre el cuerpo como potencia compositiva." Perspectiva 30, no. 2 (November 29, 2012): 473–96. http://dx.doi.org/10.5007/2175-795x.2012v30n2p473.

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En medio de la constelación de mitos que han contribuido a la actual crisis socioecológica,se encuentra la creencia de que somos individuos sustanciales, atomizadoso separados del entorno al cual intentamos ‘dominar’. La ignorancia con respecto anuestra interdependencia ontológica está en la base de muchas de nuestras posturas(auto) destructivas y ha sido reforzada por diversos sistemas teóricos a lo largo de lahistoria occidental. Al margen de dualismos platónicos, de transcendencias judaicocristianasy del cogito cartesiano, la filosofía de Benedictus de Spinoza (1632-1677)nos invita a repens

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Sanz, Víctor. "KLEVER, WIM, Verba et sententioe Spinozoe or Lambertus van Velthuysen (1622-1685) on Benedictus de Spinoza, APA-Holland University Press, 1991, 92 págs." Anuario Filosófico 26, no. 3 (October 4, 2018): 745–46. http://dx.doi.org/10.15581/009.26.31217.

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Junutytė, Laura. "KAI KURIŲ GILLES’IO DELEUZE’O SĄVOKŲ TEORINĖS IŠTAKOS." Problemos 76 (January 1, 2009): 225–35. http://dx.doi.org/10.15388/problemos.2009.0.1930.

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Straipsnyje analizuojama dviejų Deleuze’o tapsmo ontologiją paveikusių klasikinių filosofų – Benedikto Spinozos ir Gottfriedo Leibnizo koncepcijos, ieškant jų įtakos pagrindinėms Deleuze’o sąvokoms. Tyrimo atspirties tašku pasirinkti Deleuze’o veikalai, skirti analizuoti minėtiems autoriams, kuriais remdamasis Deleuze’as kūrė savo autorinę filosofiją. Straipsnyje remiamasi teze, jog Deleuze’o filosofija nesuvokiama be nuorodų į klasikinę filosofiją. Jo sąvokos – senųjų sąvokų keitimo ir atnaujinimo rezultatas. Straipsnio pradžioje nagrinėjama Deleuze’o santykio su klasikiniais autoriais proble

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James, Susan. "Benedict de Spinoza." Philosophers' Magazine, no. 58 (2012): 57–59. http://dx.doi.org/10.5840/tpm20125884.

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Garrett, Don. "Benedict De Spinoza." Idealistic Studies 22, no. 3 (1992): 246. http://dx.doi.org/10.5840/idstudies199222341.

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Скобелев, Михаил Анатольевич. "Origin of the Pentateuch: Tradition and еру documentary hypothesis". Theological Herald, № 1(32) (15 березня 2019): 39–51. http://dx.doi.org/10.31802/2500-1450-2019-32-39-51.

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В статье рассматривается проблема происхождения Пятикнижия. Согласно традиционному церковному взгляду, Пятикнижие всегда считалось произведением пророка Моисея. Однако уже в XVII веке - первой половине XVIII века появились исследователи (Бенедикт Спиноза, Ришар Симон, Жан Астрюк), утверждавшие, что весь текст Пятикнижия или отдельные его части не принадлежат пророку Моисею. Эти предположения получили дальнейшее развитие в трудах протестантских ученых Вильгельма Де Ветте, Э. Рейсса, Карла Графа, Г. Гупфельда и Ю. Велльгаузена. В результате Ю. Велльгаузен сформулировал гипотезу, согласно которой

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Hardin, C. L., and Henry E. Allison. "Benedict de Spinoza: An Introduction." Philosophical Review 99, no. 1 (January 1990): 114. http://dx.doi.org/10.2307/2185210.

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Kato, Yoshi. "Foreshadowing Spinoza." Church History and Religious Culture 100, no. 2-3 (September 3, 2020): 234–54. http://dx.doi.org/10.1163/18712428-10002004.

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Abstract This paper examines two interpretations of a passage in Descartes’s text. Johannes Clauberg and Benedict Spinoza comment on the same paragraph in the Principles of Philosophy (1646). Descartes, in the paragraph, argues that the same amount of motion remains in the universe because of God’s immutable essence and operation. On the one hand, Clauberg embraces Descartes’s physics in general but modifies it to suit the theological tradition of the Reformed church, which held the official confession for where his professional career mattered. Spinoza, on the other hand, gets rid of all trac

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Pietarinen, Juhani. "Hope and the Uncertain Future." WISDOM 2, no. 3 (December 1, 2014): 168. http://dx.doi.org/10.24234/wisdom.v2i3.107.

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Benedict Spinoza defined hope as an inconstant joy – inconstant, because hope involves uncertainty and doubt. Hope means optimism mixed with pessimistic feelings. For Spinoza, hope amounts to an increase in our inherent active power, in our vitality or love of life, but because of being associated with fear, hope also involves something which is apt to reduce this power. Our beliefs concerning future outcomes are crucial here. They form the ultimate basis of our hope.

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Dyck, Corey W. "The Spinozan-Wolffian Philosophy? Mendelssohn’s Philosophical Dialogues of 1755." Kant-Studien 109, no. 2 (June 7, 2018): 251–69. http://dx.doi.org/10.1515/kant-2018-2004.

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Abstract: Mendelssohn’s Philosophische Gespräche (Philosophical Dialogues), first published in 1755, represents his first philosophical work in German and rather surprisingly for a debut, in the first two dialogues of that work Mendelssohn attempts nothing less than a defense of the legacy of the most controversial philosopher of his day, Benedict de Spinoza. In this paper, I attempt to enlarge the context, and if possible to raise the stakes, of Mendelssohn’s discussion in order to bring out what I take to be a much more ambitious project on Mendelssohn’s part, namely, not only the rehabilita

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Johnson, Keith Leslie. "On Some Motifs in Benjamin: Historiography as an Ethical Mode." Modernist Cultures 3, no. 2 (May 2008): 116–38. http://dx.doi.org/10.3366/e2041102209000379.

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In his recent book on Deleuze, Slavoj Žižek writes, “One of the unwritten rules of today's academia, from France to America, is the injunction to love Spinoza.” Perhaps no other philosopher cuts so sympathetic a figure, appealing to quite so broad a range of typically opposed camps. Everyone it would seem has nice things to say about Spinoza. Even some Christian and Jewish pietists, ironically, smile upon him nowadays, though they call him by different names. Whether Benedict or Baruch, Spinoza is the philosopher one can't help but love; or can one? Žižek himself hints at the thorny nature of

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Fradkin, Hillel G. "The “Separation” of Religion and Polities: The Paradoxes of Spinoza." Review of Politics 50, no. 4 (1988): 603–27. http://dx.doi.org/10.1017/s0034670500041978.

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Benedict Spinoza is the first philosophical proponent of liberal democracy. In his Theologico-Political Tractate he calls for the liberation of philosophy from theology and for the subordination of religion to politics. Though Spinoza may have not influenced the American Founding Fathers directly, both the clarity and the paradoxes of his arguments are perhaps the best guide to understanding better the present-day conflicts over religion and politics in the United States. Spinoza's insistence on the prerogative of the political sovereign to exercise absolute authority in the sphere of moral ac

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Duffy, Simon. "The Difference Between Science and Philosophy: the Spinoza-Boyle Controversy Revisited." Paragraph 29, no. 2 (July 2006): 115–38. http://dx.doi.org/10.3366/prg.2006.0012.

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This article examines the seventeenth-century debate between the Dutch philosopher Benedict de Spinoza and the British scientist Robert Boyle, with a view to explicating what the twentieth-century French philosopher Gilles Deleuze considers to be the difference between science and philosophy. The two main themes that are usually drawn from the correspondence of Boyle and Spinoza, and used to polarize the exchange, are the different views on scientific methodology and on the nature of matter that are attributed to each correspondent. Commentators have tended to focus on one or the other of thes

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Davenport, Nancy. "Odilon Redon, Armand Clavaud, and Benedict Spinoza: Nature as God." Religion and the Arts 10, no. 1 (2006): 1–38. http://dx.doi.org/10.1163/156852906776520245.

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AbstractThe enigma of Odilon Redon's art and his lifelong disinterest in discussing it directly have caused his critics and admirers to range widely in their investigations across the cultural, philosophical, and mystical landscape of his time and habitats: fin de siècle France in Paris and his family home and vineyard at Peyrelebade outside Bordeaux. This essay looks closely at two lesser known aspects of his childhood and adolescence: his mystical devotion to the rituals of the Catholic faith and, contradictorily, his close friendship with an older man, the polymath Bordelais botanist, Arman

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Ogbujah, Columbus N. "Benedict de Spinoza’s Virtue." Dialogue and Universalism 31, no. 2 (2021): 107–22. http://dx.doi.org/10.5840/du202131223.

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Benedict de Spinoza (1632–1677) was about the most radical of the early modern philosophers who developed a unique metaphysics that inspired an intriguing moral philosophy, fusing insights from ancient Stoicism, Cartesian metaphysics, Hobbes and medieval Jewish rationalism. While helping to ground the Enlightenment, Spinoza’s thoughts, against the intellectual mood of the time, divorced transcendence from divinity, equating God with nature. His extremely naturalistic views of reality constructed an ethical structure that links the control of human passion to virtue and happiness. By denying ob

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Богун, Олег. "ECO-SPINOZISM AS A CURRENT CONTEXT FOR THE BENEDICT SPINOZA METAPHYSICS’." Human Studies: a collection of scientific articles. Series of «Philosophy», no. 38 (December 6, 2019): 11–23. http://dx.doi.org/10.24919/2522-4700.38.186109.

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Taylor, Mark. "The Lower Criticism." Representations 150, no. 1 (2020): 32–60. http://dx.doi.org/10.1525/rep.2020.150.1.32.

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This essay reassesses Matthew Arnold’s place in the history of modern criticism, arguing that his most important contribution to that history was his refashioning of the critic as an empty and recessive type of agent. Arnold’s famous call for criticism to abandon the “sphere of practical life” was no mere slogan, but the product of an extended meditation on the nature of agency and action, undertaken in dialogue with the works of the philosopher Benedict de Spinoza. From Spinoza’s “lower” criticism, Arnold derived a method that both approaches individual texts as actions and stresses the criti

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Chappell, Larry W. "The Theory and Rhetoric of Liberty in Spinoza’s Political Philosophy." American Review of Politics 7 (January 1, 1987): 43–59. http://dx.doi.org/10.15763/issn.2374-7781.1986.7.0.43-59.

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Benedict Spinoza is widely regarded as a major figure in the history of philosophy and a minor figure in the history of political philosophy. This judgment has merit. Spinoza’s political writings do not approach his Ethics in originality, penetration or influence; nor do they compare well with the writings of the great political philosophers. Nevertheless, Spinoza’s political writings reveal keen insights into problems of liberal thought. His contribution to liberal thought involves attempt to reconcile a Hobbesian conception of authority and an apparent commitment to a wide range of civil lib

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Morejón, Gil. "Negativity in Spinozist Politics." Journal of Speculative Philosophy 36, no. 2 (July 1, 2022): 232–43. http://dx.doi.org/10.5325/jspecphil.36.2.0232.

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ABSTRACT In this article I challenge a common reading of Benedict de Spinoza’s political philosophy, which holds that since his metaphysics is entirely positive or affirmative, his politics must be affirmative as well. In the first part, I show how this interpretation is found in the works of Gilles Deleuze and Antonio Negri. In the second part, I show that the negative has no ontological reality in Spinoza’s metaphysics. In the third, building on the work of Alexandre Matheron, I show that there is nevertheless real and unavoidable negativity in Spinozist politics, and that according to Spino

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Phillips, Elaine A. "A Brief History of Old Testament Criticism: From Benedict Spinoza to Brevard Childs." Bulletin for Biblical Research 23, no. 2 (January 1, 2013): 259–61. http://dx.doi.org/10.2307/26424688.

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Dahlbeck, Johan. "Spinoza on the teaching of doctrines: Towards a positive account of indoctrination." Theory and Research in Education 19, no. 1 (February 23, 2021): 78–99. http://dx.doi.org/10.1177/1477878521996235.

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The purpose of this article is to add to the debate on the normative status and legitimacy of indoctrination in education by drawing on the political philosophy of Benedict Spinoza (1632–1677). More specifically, I will argue that Spinoza’s relational approach to knowledge formation and autonomy, in light of his understanding of the natural limitations of human cognition, provides us with valuable hints for staking out a more productive path ahead for the debate on indoctrination. This article combines an investigation into the early modern history of political ideas with a philosophical inqui

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Verene, Donald Phillip. "Giambattista Vico’s “Reprehension of the Metaphysics of Rene Descartes, Benedict Spinoza, and John Locke”." New Vico Studies 8 (1990): 2–18. http://dx.doi.org/10.5840/newvico1990843.

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Widigdo, Mohammad Syifa Amin, and Abd Razak Bin Zakaria. "Revelation in the Muslim, Christian, and Jewish Traditions: A Critical Analysis of Muhammad Abduh’s Notion of Revelation through the Lens of Joseph Ratzinger and Benedict De Spinoza." Religions 12, no. 9 (September 2, 2021): 718. http://dx.doi.org/10.3390/rel12090718.

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This research investigated one of the foundational notions of religion, i.e., revelation, as presented by Muhammad Abduh (d. 1905) in Risālatal-Tawḥīd and Risālatal-Wāridāt, through a comparison with the understanding of revelation in the Catholic tradition, as elucidated by Pope Ratzinger (b. 1927), and in Judaism, as presented by the Jewish scholar B. D. Spinoza (d. 1677). This research closely considered Abduh’s works to reveal whether the notion of revelation in the Islamic tradition is different from or analogous to its counterparts in Catholicism and Judaism. Although these authors’ reli

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Tănăsescu, Gabriela. "Philosophy and Theological Rationalism." Dialogue and Universalism 31, no. 2 (2021): 123–44. http://dx.doi.org/10.5840/du202131224.

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The paper aims to circumscribe, through a specific history of ideas approach, the relevance of Benedict Spinoza’s theological rationalism to the major debate which generated the Early Enlightenment, the radical conception on the new status of philosophy in relation to theology, on libertas philosophandi and rational philosophizing. The main lines of Spinoza’s theological rationalism are sustained as being inspired and encouraged by Hobbes’ “negative theology,” the only theology considered consonant with the “true philosophy.” The paper also indicates the originality of Spinoza’s theological cr

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Laberge, Yves. "[Benedictus de] Spinoza, Oeuvres. I. Premiers Écrits. Édition critique et notes sous la direction de Pierre-François Moreau. Introductions de Filippo Mignini. Traduction par Michelle Beyssade et Joël Ganault. Notes par Michelle Beyssade et Filippo Mignini. Introduction générale à la nouvelle édition des Oeuvres complètes par Pierre-François Moreau. Paris, Presses Universitaires de France (coll. « Épiméthée »), 2009 [1670], 479 p." Laval théologique et philosophique 67, no. 2 (2011): 406. http://dx.doi.org/10.7202/1007027ar.

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Poulsen, Frederik. "Book Review: A Brief History of Old Testament Criticism: From Benedict Spinoza to Brevard Childs." Biblical Theology Bulletin: Journal of Bible and Culture 44, no. 3 (July 22, 2014): 163–64. http://dx.doi.org/10.1177/0146107914540491a.

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Preus, J. Samuel. "A Hidden Opponent in Spinoza'sTractatus." Harvard Theological Review 88, no. 3 (July 1995): 361–88. http://dx.doi.org/10.1017/s0017816000030856.

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Studies of Benedict Spinoza's biblical interpretation rarely pay more than cursory attention to the contemporary context of that work. Analyses tend to focus on authors whom Spinoza singled out for attack in hisTractatus Theologico-Politicus, such as Moses Maimonides (died 1204) and a rabbi who later attacked him, Judah ibn Alfakhar (died 1235). After his excommunication in 1656, however, most of Spinoza's intellectual and social circle—those with whom he shared his philosophical ideas and surely his ideas about the Bible—were Christian, or of Christian background, and not Jews. Spinoza'sTreat

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Dahlbeck, Moa De Lucia. "Legal Theory and the Problem of Machine Opacity: Spinoza on Intentionality, Prediction and Law." Morals & Machines 1, no. 2 (2021): 50–59. http://dx.doi.org/10.5771/2747-5174-2021-2-50.

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In this paper I will approach the problem of machine opacity in law, according to an understanding of it as a problem revolving around the underlying philosophical tension between description and prescription in law and legal theory. I will use the problem of machine opacity, and its effects on the lawmaker’s activity, as a practical backdrop for a discussion of the associations upheld by legal theory between law’s normative ideals and its preferred, normatively neutral, method for achieving these. My discussion of this problem will provide a preliminary answer to the question whether it is ma

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Marey, А. V. "The concept “people” in the modern European political thought: Hobbes, Spinoza, Pufendorf." Slovo.ru: Baltic accent 11, no. 3 (2020): 8–24. http://dx.doi.org/10.5922/2225-5346-2020-3-1.

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The author considers the evolution of the concept “people” in the political philosophy of Thomas Hobbes, Samuel Pufendorf and Benedict Spinoza. The political thought of Europe in the 17th century demonstrates a conscious turn from the medieval scholastic tradition of thinking about people and power. Politics begins to be thought of as a complex of human actions aimed at achieving certain human goals. This, in turn, leads to the rationalisation of politics and, as a consequence, to the rejection of one of the most powerful mystical and theological abstractions of the late Middle Ages — the co

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Koistinen, Ollie. "Spinoza’s Ode to Reason." Dialogue and Universalism 31, no. 3 (2021): 265–79. http://dx.doi.org/10.5840/du202131356.

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In this paper, the main features of Spinoza’s conception of Reason are laid out. First, how Reason differs on the one hand from opinion and imagination and on the other hand from intuitive knowledge. After that the validation of Reason is considered. As I interpret Benedict de Spinoza, even finite subjects enjoy freedom of Reason. I will give the reasons for this doctrine which seems to be inconsistent with Spinoza’s universal determinism. One of the most fascinating aspects of Spinoza’s rationalism is that the acts of reason are intrinsically motivating in bringing joy to the thinker. I will

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Higgins, David. "Climate Pessimism and Human Nature." Humanities 11, no. 5 (October 20, 2022): 129. http://dx.doi.org/10.3390/h11050129.

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This article builds on scholarship that understands climate change not only as a geophysical phenomenon, but also as a complex idea. It argues for a historicised analysis of what it terms “climate pessimism”: the belief that catastrophic global heating cannot be prevented. Focusing especially on nonfictional texts by Jonathan Franzen and Roy Scranton, it suggests that climate pessimism draws on a Western intellectual tradition that takes a sceptical view of human capacities and the possibility of progress. At the same time, climate pessimism tends to evoke an idea of atomised human nature asso

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García, César. "Searching for Benedict de Spinoza in the history of communication: His influence on Walter Lippmann and Edward Bernays." Public Relations Review 41, no. 3 (September 2015): 319–25. http://dx.doi.org/10.1016/j.pubrev.2015.01.003.

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Goetschel, Willi. "Moira Gatens, ed. Feminist Interpretations of Benedict Spinoza. University Park, PA: Pennsylvania State University Press, 2009, xiv, 239 pp." AJS Review 35, no. 1 (April 2011): 197–200. http://dx.doi.org/10.1017/s0364009411000250.

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Dvorkin, I. "Jewish philosophy as a Direction of the World philosophy of Modern and Contemporary Times." RUDN Journal of Philosophy 23, no. 4 (December 15, 2019): 430–42. http://dx.doi.org/10.22363/2313-2302-2019-23-4-430-442.

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This article represents an analysis of the Jewish philosophy of the Modern and Contemporary as the holistic phenomenon. In contrast to antiquity and the Middle Ages, when philosophy was a rather marginal part of Jewish thought, in Modern Times Jewish philosophy is formed as a distinct part of the World philosophy. Despite the fact that representatives of Jewish philosophy wrote in different languages and actively participated in the different national schools of philosophy, their work has internal continuity and integrity. The article formulates the following five criteria for belonging to Jew

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