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Journal articles on the topic 'Spinoza'

Author: Grafiati

Published: 4 June 2021

Last updated: 25 July 2025

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1

Hoffman, Paul. "Final Causation in Spinoza." History of Philosophy and Logical Analysis 14, no. 1 (2011): 40–50. http://dx.doi.org/10.30965/26664275-01401004.

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John Carriero has argued that for Spinoza there is no final causality in the Aristotelian sense and that the striving of things is merely to be understood in terms of metaphysical inertia. This paper makes a case against this claim. First it is argued that Spinoza’s notion of striving does in principle meet Thomas Aquinas’ criterion for final causation. Second it is shown that Carriero’s denial of final causation in Spinoza leads to a deflationary interpretation of Spinoza’s notions of the good and striving of things, which is at odds with many passages of Spinoza’s Ethics. One can only do jus

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2

Steinberg, Justin. "Spinoza on Human Purposiveness and Mental Causation." History of Philosophy and Logical Analysis 14, no. 1 (2011): 51–70. http://dx.doi.org/10.30965/26664275-01401005.

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Despite Spinoza’s reputation as a thoroughgoing critic of teleology, in recent years a number of scholars have argued convincingly that Spinoza does not wish to eliminate teleological explanations altogether. Recent interpretative debates have focused on a more recalcitrant problem: whether Spinoza has the resources to allow for the causal efficacy of representational content. In this paper I present the problem of mental causation for Spinoza and consider two recent attempts to respond to the problem on Spinoza’s behalf. While these interpretations certainly shed some light on Spinoza’s accou

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3

Wiśniewska-Rutkowska, Lucyna. "Spinoza w twórczości Jerzego Żuławskiego." Studia Żydowskie. Almanach 12 (December 31, 2022): 97–111. http://dx.doi.org/10.56583/sz.1719.

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Artykuł dotyczy interpretacji myśli XVII-wiecznego holenderskiego filozofa — Barucha Spinozy przez polskiego pisarza oraz filozofa (z przełomu XIX i XX wieku) — Jerzego Żuławskiego. Baruch Spinoza (1632–1677) był potomkiem portugalskich Żydów sefardyjskich, którzy w XV wieku, po czystkach religijnych, wyemigrowali do Amsterdamu. Kształtował swoje poglądy filozoficzne w polemice z Kartezjuszem, dążąc do przezwyciężenia kartezjańskiego dualizmu na rzecz monizmu (panteizmu). Znaczący wpływ na poglądy holenderskiego myśliciela miał stosunek do judaizmu, dążenie do przewartościowania religijnej tra

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4

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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5

Stark, Alejo. "Anomalous Alliances: Spinoza and Abolition." Deleuze and Guattari Studies 16, no. 2 (2022): 308–30. http://dx.doi.org/10.3366/dlgs.2022.0479.

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What effects are produced in an encounter between what Gilles Deleuze calls Spinoza's ‘practical philosophy’ and abolition? Closely following Deleuze's account of Spinoza, this essay moves from the reifying and weakening punitive moralism of carceral state thought towards a joyful materialist abolitionist ethic. It starts with the three theses for which, Deleuze argues, Spinoza was denounced in his own lifetime: materialism (devaluation of consciousness), immoralism (devaluation of all values) and atheism (devaluation of the sad passions). From these three, it derives three parallel abolitioni

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6

Switzer, Adrian. "Spinoza, Our Mutual Friend: Deleuze and Guattari on Living a Philosophical Life." Deleuze and Guattari Studies 16, no. 2 (2022): 190–213. http://dx.doi.org/10.3366/dlgs.2022.0474.

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The essay draws together a number of disparate elements from Deleuze and Deleuze and Guattari’s various engagements with Spinoza. Specifically, the essay connects the notion of expressionism, which Deleuze develops in the early work Expressionism in Philosophy: Spinoza, to the notion of living a philosophical life from Spinoza: Practical Philosophy, to the ideas of friendship and conceptual personae in Deleuze and Guattari’s What is Philosophy? To think philosophically, which following Spinoza Deleuze treats as a matter of thinking immanently and essentially, is to live a philosophical life, t

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7

Lomba Falcón, Pedro. "Fármaco y ponzoña. Pierre Bayle y el destino de Spinoza. Medicine and venom. Pierre Bayle and Spinoza’s destiny." Hermenéutica Intercultural, no. 20-21 (December 5, 2012): 125. http://dx.doi.org/10.29344/07196504.20-21.569.

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Fármaco y ponzoña. Pierre Bayle y el destino de Spinoza. Medicine and venom. Pierre Bayle and Spinoza’s destiny.Resumen:En el presente artículo se analiza la función que han desempeñado los es- critos que Pierre Bayle ha dedicado a refutar la filosofía de Spinoza. Si bien la obra de Bayle se ha sumado a la avalancha de críticos e impugnadores del sistema del filósofo de Ámsterdam, el esfuerzo del francés ha servido sobre todo para transmitir las doctrinas spinozanas a la posteridad y, más fundamentalmente, para desarrollar algunas tesis que van a transformar el concepto de ateísmo en el siglo

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8

Dea, Shannon. "The Infinite and the Indeterminate in Spinoza." Dialogue 50, no. 3 (2011): 603–21. http://dx.doi.org/10.1017/s0012217311000564.

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ABSTRACT: I argue that when Spinoza describes substance and its attributes as “infinite,” he means that they are utterly indeterminate. That is, his conception of infinitude is not a mathematical one. For Spinoza, anything truly infinite eludes counting – not because it is so large as to be uncountable, but because it is just not the kind of thing that can be enumerated or measured. Contra the contemporary mathematical conception of the infinite, I argue that Spinoza’s conception is closer to a grammatical one. I conclude by considering a number of arguments against this account of the Spinoza

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9

Voss, Daniela. "Intensity and the Missing Virtual: Deleuze's Reading of Spinoza." Deleuze Studies 11, no. 2 (2017): 156–73. http://dx.doi.org/10.3366/dls.2017.0260.

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Deleuze's interpretation of Spinozan philosophy is intrinsically related to the concept of intensity. Attributes are defined as intensive qualities, modal essences as intensive quantities or degrees of power; the life of affects corresponds to continuous variations in intensity. This essay will show why Deleuze needs the concept of intensity for his reading of Spinozan philosophy as a philosophy of expressive immanence. It will also discuss the problems that spring from this reading: in what way, if any, are modal essences modified by the intensive variations of affects? How can the Spinozan c

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10

Carriero, John. "Descartes (and Spinoza) on Intellectual Experience and Skepticism." Roczniki Filozoficzne 68, no. 2 (2020): 21–42. http://dx.doi.org/10.18290/rf20682-2.

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Kartezjusz (i Spinoza) w kwestii intelektualnego doświadczenia i sceptycyzmu Epistemologia Kartezjusza jest zakorzeniona w jego głębokim zainteresowaniu i uznaniu dla tego, co można by nazwać intelektualnym doświadczeniem, lub dokładniej przejrzystym intelektualnym doświadczeniem (przejrzyste intelektualne doświadczenie jest moim terminem oznaczającym to, co Kartezjusz określał ujęciem jasnym i wyraźnym). To zainteresowanie intelektualnym doświadczeniem, jak mi się wydaje, podzielali inni racjonaliści, Spinoza i Leibniz. W części pierwszej artykułu staram się ulokować fenomen przejrzyste

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11

Schmidt, Andreas. "Understood in itself and through itself: On Spinoza’s theory of substance." Philosophy of the History of Philosophy 3 (2023): 163–82. http://dx.doi.org/10.21638/spbu34.2022.111.

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The paper argues that Spinoza considers the inherence relation of substance and mode as being in need of explanation, and that he attempts to analyze it as a relation of conceptual implication. In the first part, I sketch the argument that leads Spinoza to substance monism, explaining the relation of substance, attribute, and mode in more detail. In the second and third parts, I argue that Spinoza explains both the relation of cause and effect and the inherence relation of substance and mode as relations of conceptual implication. Here the problem arises that there are cases of causal relation

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12

De Dijn, Herman. "Spinoza." De Uil van Minerva 32, no. 4 (2021): 287–92. http://dx.doi.org/10.21825/uvm.v32i4.18152.

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13

Garrett, Don, and R. J. Delahunty. "Spinoza." Philosophical Review 96, no. 4 (1987): 610. http://dx.doi.org/10.2307/2185402.

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14

Morfino, Vittorio. "Spinoza." Graduate Faculty Philosophy Journal 27, no. 1 (2006): 103–27. http://dx.doi.org/10.5840/gfpj200627115.

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15

Negri, Antonio, and Roberto Palomba. "Spinoza." Graduate Faculty Philosophy Journal 34, no. 1 (2013): 85–96. http://dx.doi.org/10.5840/gfpj20133415.

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16

Norris, Christopher. "Spinoza." Philosophers' Magazine, no. 47 (2009): 91–95. http://dx.doi.org/10.5840/tpm20094719.

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17

Gadzhikurbanov, Aslan G. "Spinoza." Philosophical anthropology 4, no. 2 (2018): 152–85. http://dx.doi.org/10.21146/2414-3715-2018-4-2-152-185.

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18

Capozzi, Rocco, and Paolo Nori. "Spinoza." World Literature Today 75, no. 2 (2001): 385. http://dx.doi.org/10.2307/40156692.

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19

Kerr, Joshua. "Spinoza." Philosophy Today 64, no. 1 (2020): 239–53. http://dx.doi.org/10.5840/philtoday2020413330.

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Spinoza has very little to say concerning the creative arts. A careful consideration of those passages in which he discusses art, however, reveals art to have an importance for him that far outstrips what his relative silence might suggest. In this paper, I argue that Spinoza situates art at the genesis of rational, philosophical knowledge. The importance of abstract reason, Spinoza’s “second kind” of knowledge to which most of philosophy belongs, has been well appreciated by scholars. In the Ethics, Spinoza offers a developmental account of this kind of knowledge: reason develops out of the k

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20

Sell, Alan P. F. "Spinoza." Philosophical Studies 32 (1988): 299–301. http://dx.doi.org/10.5840/philstudies1988326.

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21

Garrett, Don, and Alan Donagan. "Spinoza." Philosophy and Phenomenological Research 51, no. 4 (1991): 952. http://dx.doi.org/10.2307/2108199.

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22

Samely, Alexander. "Spinoza." Journal of Jewish Studies 37, no. 2 (1986): 256–57. http://dx.doi.org/10.18647/1293/jjs-1986.

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23

Gullan-Whur, Margaret. "Spinoza." Philosophers' Magazine, no. 15 (2001): 52. http://dx.doi.org/10.5840/tpm200115104.

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24

Bennett, Jonathan. "Spinoza." Idealistic Studies 16, no. 2 (1986): 179–81. http://dx.doi.org/10.5840/idstudies198616229.

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25

Moolenburgh, Daniël. "Spinoza." Mednet 6, no. 5 (2013): 23. http://dx.doi.org/10.1007/s12462-013-0136-2.

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26

Steinberg, Diane. "Spinoza." Teaching Philosophy 10, no. 1 (1987): 74–76. http://dx.doi.org/10.5840/teachphil198710117.

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27

Frankel, Steven H. "Spinoza." Teaching Philosophy 28, no. 4 (2005): 394–96. http://dx.doi.org/10.5840/teachphil200528457.

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28

Sévérac, Pascal. "Spinoza." Sciences Humaines Les Essentiels, HS15 (2023): 40–42. http://dx.doi.org/10.3917/sh.hs15.0040.

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29

Carlisle, Clare. "Spinoza Past and Present: Essays on Spinoza, Spinozism and Spinoza Scholarship." British Journal for the History of Philosophy 23, no. 3 (2015): 585–89. http://dx.doi.org/10.1080/09608788.2015.1013916.

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30

Taylor, Dan. "Interwoven Threads: Sympathetic Knowledge in George Eliot and Spinoza." Journal of Spinoza Studies 3, no. 2 (2024): 27–48. https://doi.org/10.21827/jss.3.2.39640.

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Before achieving success as a novelist, George Eliot spent several years translating Spinoza’s Ethics. Previous scholarship on Spinoza and Eliot has generally assumed that Eliot’s novels are wholly influenced by Spinoza, or that they can even be read as ‘translations’ of Spinoza. In this article, I instead argue that Eliot’s shift from Spinoza translation to novel-writing reflects an initial repudiation of, followed by a contention with, unresolved problems in Spinoza’s social philosophy as regards the role of sympathy, fellow-feeling, and the knowledge of others as distinct and different bein

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31

Nieminen, Jiri. "Spinoza, affektit, intersektionaalisuus ja aikuiskasvattajan itseymmärrys." Aikuiskasvatus 45, no. 1 (2025): 32–43. https://doi.org/10.33336/aik.141644.

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Baruch Spinozaa ei ole pidetty kasvatusfilosofina, eikä hän kirjoittanut pedagogiikasta. Silti viime vuosina hänen ajatteluaan on käsitelty kasvatustieteissä. Kysyn, kuinka Spinozan affekti- ja tietoteorian näkökulmasta kokemuksellisen tiedon ja rationaalisuutta korostavan tiedon vastakkainasettelua on mahdollista purkaa aikuiskasvatuksessa ja intersektionaalisessa tiedontuotannossa. Artikkelin esimerkit ovat muotoutuneet vuorovaikutuksessa sosiaalityön aikuisopiskelijoiden kandidaatti- ja maisteriseminaareja ohjatessa. Spinozalle mieli on ruumiin idea, ja sikäli kun opiskelijoiden ja aikuiska

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32

Bianchi, Bernardo. "As astúcias da cumplicidade: sobre a suposta influência de Spinoza sobre Marx." Cadernos Espinosanos, no. 30 (June 6, 2014): 75–93. http://dx.doi.org/10.11606/issn.2447-9012.espinosa.2014.83776.

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No presente artigo, debatemos a hipótese relativa à suposta influência de Spinoza na obra de Marx. Partindo de uma frase escrita por Althusser – “[Spinoza] é o único ancestral direto de Marx” –, buscamos demonstrar que a relação entre Spinoza e Marx não tem fundamento no nível historiográfico, mas, sobretudo, no nível das afinidades teóricas. Este argumento é confirmado através da leitura que Marx fez de Spinoza em 1841 com a refutação de Spinoza elaborada por ele em A Sagrada Família. Contrariamente ao que poderíamos esperar, quando Marx abandona sua fase mais pronunciadamente idealista, deno

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33

Vinolo, Stéphane. "Le don de Spinoza à la phénoménologie de Jean-Luc Marion." Articles spéciaux 72, no. 2 (2017): 299–317. http://dx.doi.org/10.7202/1039300ar.

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Jean-Luc Marion a sans aucun doute révolutionné les études cartésiennes, mais nous trouvons aussi dans ses textes de nombreuses références à Spinoza. Malgré le rejet du Spinoza métaphysicien, la phénoménologie de la donation se construit dans un certain rapport à Spinoza, double rapport que nous essayons de mettre au jour. D’un côté, la conception du don que propose Marion nous permet de mieux interpréter Spinoza ; de l’autre, Marion trouve dans le système immanent de Spinoza, de nombreuses lignes de fuite hors de la métaphysique. Ainsi, non seulement pouvons-nous utiliser la pensée de Marion

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34

POPOVIĆ, UNA. "DEKART I SPINOZA O „NAJISTINITIJOJ” OD SVIH IDEJA." Arhe 19, no. 38 (2024): 207–23. http://dx.doi.org/10.19090/arhe.2022.38.207-223.

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Ovaj rad posvećen je razmatranju odnosa epistemički odlikovane ideje i osnova metafizike u filozofijama Dekarta i Spinoze. Namera nam je da pokažemo kako su ideja Cogito ergo sum kod Dekarta, odnosno ideja najsavršenijeg bića kod Spinoze, odredile i postavke njihovih metafizičkih projekata. U radu ćemo analizirati Dekartove i Spinozine razloge za isticanje upravo ovih ideja, kao i prigovore, odnosno odgovore koje bi oni mogli da upute jedan drugom. Rezultat analize pokazuje da oba mislioca nastoje da održe smisao tradicionalnog određenja istine kao adequatio rei et intellectus, odnosno da se D

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35

Trop, Gabriel. "Spinoza and the Genesis of the Aesthetic." Aesthetic Investigations 4, no. 2 (2021): 182–200. https://doi.org/10.5281/zenodo.5482901.

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This paper identifies an aesthetics implicit in Spinoza’s philosophy through the concept of a genesis of the aesthetic. A <em>genesis </em>of the aesthetic indicates that a philosophy of art is not yet fully formed in his work, but can emerge as a consequence or effect of his thought. This aesthetic theory would evaluate the work of art primarily in its relationship to <em>truth</em>. Following the architectonics of Spinoza’s own thought, this paper constructs a progression – moving from the imagination, to reason, to intuition – toward a concept of aesthetic practices

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36

Pinheiro, Ulysses. "SPINOZA E MCTAGGART*." Kriterion: Revista de Filosofia 63, no. 153 (2022): 709–30. http://dx.doi.org/10.1590/0100-512x2022n15308up.

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RESUMO Alguns elementos da teoria do tempo do hegeliano inglês John M. E. McTaggart serão aplicados à filosofia de Spinoza para elucidar a diferença que esse último estabelece entre duração e eternidade. O próprio McTaggart encarrega-se de estabelecer essa relação com Spinoza em seu famoso artigo “A irrealidade do tempo” [“The Unreality of Time”]. Por meio da análise da teoria da essência de Spinoza, mostraremos que essa concepção de eternidade bem como a tese de McTaggart sobre a irrealidade do tempo são incompatíveis com a teoria spinozana. O método comparativo aqui proposto será, justamente

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37

Illuminati, Augusto. "Postfordisten Spinoza." Agora 21, no. 02-03 (2003): 317–29. http://dx.doi.org/10.18261/issn1500-1571-2003-02-03-15.

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38

Kato, Yoshi. "Foreshadowing Spinoza." Church History and Religious Culture 100, no. 2-3 (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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39

Ceccaldi, Jérôme. "L'événement Spinoza." Multitudes 2, no. 2 (2000): 158. http://dx.doi.org/10.3917/mult.002.0158.

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40

Schwartz, Yves. "Vygotski/Spinoza." Revue philosophique de la France et de l'étranger 140, no. 4 (2015): 561. http://dx.doi.org/10.3917/rphi.154.0561.

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41

Vuillerod, Jean-Baptiste. "Spinoza révolutionnaire ?" Archives de Philosophie Tome 84, no. 3 (2021): 5–11. http://dx.doi.org/10.3917/aphi.843.0005.

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42

Negri, Antonio, and Viola Milocco. "Deleuze/Spinoza." Archives de Philosophie Tome 84, no. 3 (2021): 51–63. http://dx.doi.org/10.3917/aphi.843.0051.

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43

Scribano, Emanuela. "Spinoza muore." RIVISTA DI STORIA DELLA FILOSOFIA, no. 1 (February 2012): 107–30. http://dx.doi.org/10.3280/sf2012-001009.

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In the essay Spinoza Dies, the Author imagines Spinoza's reflections in the hours preceding his death and uses them to present the philosopher's theories on life, death, suicide and eternity of the mind. These theories require a concept of identity able to answer questions on the essence of life and death, the identity of the dying and of the surviving individual. While some interpreters deny that the eternal mind can be a personal one, the Author argues in complete contrast that the mind truly achieves a personal identity only in the dimension of eternity.

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44

Birx, H. James. "Transitional Spinoza." Philo 1, no. 2 (1998): 78–79. http://dx.doi.org/10.5840/philo19981219.

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45

Althusser, Louis. "I. Spinoza." Lignes 18, no. 1 (1993): 75. http://dx.doi.org/10.3917/lignes0.018.0075.

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46

Knasas, John F. X. "Contra Spinoza." American Catholic Philosophical Quarterly 76, no. 3 (2002): 417–29. http://dx.doi.org/10.5840/acpq20027637.

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47

Rawls, Christina. "Spinoza Now." Critical Horizons 14, no. 2 (2013): 257–64. http://dx.doi.org/10.1179/1440991713z.0000000007.

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48

Goetschel, Willi. "Heine’s Spinoza." Idealistic Studies 33, no. 2 (2003): 203–17. http://dx.doi.org/10.5840/idstudies2003332/312.

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49

Gartenberg, Zachary. "Reconceiving Spinoza." British Journal for the History of Philosophy 28, no. 2 (2019): 405–8. http://dx.doi.org/10.1080/09608788.2019.1649246.

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50

LeBuffe, Michael. "Reconceiving Spinoza." Australasian Journal of Philosophy 97, no. 3 (2019): 635–36. http://dx.doi.org/10.1080/00048402.2019.1576750.

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