Books on the topic 'Societas Spinozana'
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1
Bula Caraballo, Germán Ulises, ed. Spinoza. Bogotá. Colombia: Universidad de La Salle. Ediciones Unisalle, 2017. http://dx.doi.org/10.19052/9789585400764.
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Si se considera que la sociedad actual, tal como funciona, funciona bien, resulta sensato pensar en maneras de conservar su funcionamiento; para quien piensa que es urgente la transformación radical, resulta suicida ser conservador. Este libro es para quienes piensan lo segundo. Como explica Werner Jaeger en Paideia, la educación, consiste en la producción de seres humanos según cierto modelo. Como el alfarero que moldea una vasija, cada sociedad. ¿En qué consistirá una educación pensada para transformar las sociedades, en lugar de conservarlas? Este libro desarrolla una idea de educación a partir de la filosofía de Spinoza, según la cual la formación no consiste en adquisición de una forma, según un molde adecuado, sino en el incremento en maneras de ser, en la felxibilización de la propia forma, en la autorrealización, como la entiende el filósofo noruego Arne Naess. La construcción de esta nueva idea de formación implica una reconstrucción del pensamiento de Spinoza, en la que se descubren afinidades entre este pensador y la fenomenología fe Edmund Husserl, la idea de individuación de Gilbert Simondon, la cibernética y la poesía de Walt Whitman. Esta visión de la educación implica una nueva concepción de la institucionalidad educativa: habrían que ceder gran parte del control a la periferia (profesores, alumnos, instituciones), en contra del estricto control que hoy en día se ejerce mediante el ranqueo y las pruebas estandarizadas. Para medir el éxito de una educación encaminada a producir la diferencia, es necesario combinar la heteroevaluación mediante estándares con una autoevaluación genuina, es decir, una evaluación en la que el evaluado mismo especifica los raseros y dimensiones con que ha de medirse. Más allá de lo institucional, esta visión de la educación implica una nueva concepción de la cohesión social, basada no en la homogeneización, sino en la producción de múltiples y rizomáticas relaciones de simbiosis basadas en diversidad misma.
2
Soldani, Franco. Sistemi di conoscenza e potere nella società capitalistica: Realtà e razionalità da Spinoza al costruttivismo radicale. Roma: A. Pellicani, 1997.
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3
La production des hommes: Marx avec Spinoza. Paris: Presses universitaires de France, 2005.
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4
1960-, Bordoli Roberto, ed. Etica arte scienza tra Decartes e Spinoza: Lodewijk Meyer (1629-1681) e l'associazione Nil Volentibus Arduum. Milano: F. Angeli, 2001.
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5
LeBuffe, Michael. Spinoza on Reason. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780190845803.001.0001.
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In metaphysics, Spinoza associates reasons with causes or explanations. He contends that there is a reason for whatever exists and whatever does not exist. In his account of the human mind, Spinoza makes reason a peculiarly powerful kind of idea and the only source of our knowledge of objects in experience. In his moral theory, Spinoza introduces dictates of reason, which are action-guiding prescriptions. In politics, Spinoza suggests that reason, with religion, motivates cooperation in society. Reason shapes Spinoza’s philosophy, and central debates about Spinoza—including his place in the history of philosophy and in the European Enlightenment—turn upon our understanding of these claims. Spinoza on Reason starts with striking claims in each of these areas drawn from Spinoza’s two great works, the Ethics and the Theological Political Treatise; the book takes each characterization of reason on its own terms, explaining the claims and their historical context. While acknowledging the striking variety of reason’s roles, this work emphasizes the extent to which these different doctrines build upon one another. The result is a rich understanding of the meaning and function of each claim and, in the book’s conclusion, a detailed and accurate account of the contribution of reason to the systematic coherence of Spinoza’s philosophy.
6
Della Rocca, Michael. Introduction. Edited by Michael Della Rocca. Oxford University Press, 2015. http://dx.doi.org/10.1093/oxfordhb/9780195335828.013.27.
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This introduction describes the relative neglect, until very recently, of Spinoza’s philosophy in Anglo-American circles. The resurgence of interest in Spinoza is tied to several factors, including the revival of metaphysics since the 1970s and the newfound fascination with the so-called Radical Enlightenment, of which Spinoza has come to be seen as the leading figure. The themes in Spinoza’s philosophy that are central to this renaissance and that are the focus of many of the chapters in this volume include Spinoza’s extreme rationalism, which is structured around the Principle of Sufficient Reason; his naturalism, according to which everything—including human beings—follows the same general laws; and the ways in which political and religious structures can be formed so as to maintain a stable society.
7
Kymlicka, Will. States Nations and Cultures: Spinoza Lecture 1 : Liberal Nationalism; Spinoza Licture 2 : Multicultural Citizenship (Spinoza Lectures). Van Gorcum Ltd, 1997.
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8
Touber, Jetze. Spinoza and Biblical Philology in the Dutch Republic, 1660-1710. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198805007.001.0001.
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This book investigates the biblical criticism of Spinoza from the perspective of the Dutch Reformed society in which the philosopher lived and worked. It focusses on philological investigation of the Bible: its words, its language, and the historical context in which it originated. The book charts contested issues of biblical philology in mainstream Dutch Calvinism, to determine whether Spinoza’s work on the Bible had any bearing on the Reformed understanding of the way society should engage with Scripture. Spinoza has received massive attention, both inside and outside academia. His unconventional interpretation of the Old Testament passages has been examined repeatedly over the decades. So has that of fellow ‘radicals’ (rationalists, radicals, deists, libertines, enthusiasts), against the backdrop of a society that is assumed to have been hostile, overwhelmed, static, and uniform. This book inverts this perspective and looks at how the Dutch Republic digested biblical philology and biblical criticism, including that of Spinoza. It takes into account the highly neglected area of the Reformed ministry and theology of the Dutch Golden Age. The result is that Dutch ecclesiastical history, up until now the preserve of the partisan scholarship of confessionalized church historians, is brought into dialogue with Early Modern intellectual currents. This book concludes that Spinoza, rather than simply pushing biblical scholarship in the direction of modernity, acted in an indirect way upon ongoing debates in Dutch society, shifting trends in those debates, but not always in the same direction, and not always equally profoundly, at all times, on all levels.
9
LeBuffe, Michael. Conclusion. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780190845803.003.0006.
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Spinoza’s uses of reason are systematically connected. In metaphysics, reason is an explanation, and each thing is, like God, its own explanation. In human minds, ideas of reason are, in the first instance, ideas of what is common to all singular things. They are powerful ideas and a kind of knowledge. In morality, the commands of reason draw upon both these senses of reason. They derive their authority from the self-explanatory nature of God, and their strong motivational power is that of ideas of reason. Finally, in political philosophy, the peculiar motivating power of ideas of reason is a source of cooperation in society. A psychologically similar kind of idea—the idea of a miracle—is highly irrational. Because we all possess ideas of reason, however, Spinoza can envision a society that remains stable even as many citizens progress from irrational to more fully rational sources of motivation.
10
Renz, Ursula. The Concept of the Individual and Its Scope. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780199350162.003.0004.
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This chapter discusses the implications of Spinoza’s concept of individual bodies, as introduced in the definition of individuum in the physical digression. It begins by showing that this definition allows for an extremely wide application of the term; accordingly, very different sorts of physical entities can be described as Spinozistic individuals. Given the quite distinct use of the terms divisibilis and indivisibilis in his metaphysics, however, the chapter argues that the physical concept of individuality is not universally applied in the Ethics but reserved for physical or natural-philosophical considerations. The chapter concludes with a discussion of the problem of collective individuals. It is argued that, while societies or states are described as individual bodies, they do not constitute individual group minds in the strict sense of the term for Spinoza. This in turn indicates that minds are not individuated in the same way as bodies.
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Kaminsky, Gregorio. Spinoza: La politica de las pasiones (Coleccion Hombre y sociedad. Serie CLA-DE-MA). Gedisa Editorial, 1990.
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12
Lærke, Mogens. Spinoza and the Freedom of Philosophizing. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780192895417.001.0001.
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In the seventeenth century, a new kind of public sphere emerged in the Dutch Republic. Courtly structures of political advice made room for new, republican forms of public consultation between the sovereign powers and the general citizenry. Missing, however, were guidelines for how and when to address questions of public import, how to shape citizens sufficiently unprejudiced and in possession of their own free judgment to speak up for themselves in public deliberations, and how to ensure that citizens would candidly engage in public speech with the best interest of the republic in mind, and not simply pursue their private advantage with deception and flattery. This book argues that Spinoza’s freedom of philosophizing and the systematic theory he developed to defend it in his 1670 Tractatus theologico-politicus were conceived to provide just such guidelines. It shows how he understood the freedom of philosophizing as a collective style of reasoning and argument based on mutual teaching and advising, providing a model for the public sphere in a free republic. The book studies the conditions under which Spinoza believed such a public sphere of free philosophizing would flourish, including democratic-republican realignment of the structures of political counsel and sovereign command, popular reform of civic education and instruction in the arts and sciences, establishment of a national religion allowing better regulation of a multi-religious society, and the teaching of theological and political doctrines of universal faith and social contract designed to promote the practice of true religion and prevent citizens from persecuting each other.
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Touber, Jetze. Introduction: Spinoza and Biblical Philology in the Dutch Republic. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198805007.003.0001.
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The introductory chapter sketches the broad developments in Early Modern philology, essential for appreciating Spinoza’s biblical criticism, set against the background of seventeenth-century Dutch society. A historiographical discussion outlines the interfaces between Spinoza’s biblical criticism, Early Modern hermeneutics, and Dutch Reformed theology and ecclesiology. A methodological section introduces the reader to two key concepts: ‘philology’ and ‘scripturarianism’. ‘Philology’ is used to refer to a set of techniques employed to understand the literal wording of ancient texts in their historical contexts: textual criticism, language studies, and historical contextualization, including antiquarianism and chronology. The word ‘scripturarianism’ denotes the continuation of a humanist programme of philological investigation of the Bible in the later seventeenth century, a programme that was increasingly controversial. Concentrating on these aspects in biblical interpretation, seventeenth-century debates regain a measure of complexity that currently threatens to be lost because of a one-sided fascination for rationalist philosophy.
14
Giraldo, Omar Felipe, and Ingrid Fernanda Toro. Environmental Affectivity. Bloomsbury Publishing Plc, 2024. http://dx.doi.org/10.5040/9781350345133.
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Following Spinoza’s lead, this book imagines an embodied environmental ethics based on the relations between sentient beings and sustained by affections, sensibility, the senses, and contact. Engaging embodied, cognitive, phenomenological, and psychoanalytic aspects of affectivity, Omar Felipe Giraldo and Ingrid Fernanda Toro help us understand how places inhabit us, and therefore, how places transformed lovingly have the immense capacity to modify the body, to redirect desire, to clarify our sensibility – in order to create an affectivity in a direction opposite to the regime imposed by this ecocidal society. Beginning with a discussion of environmental epistemology on ontological monisms and dualisms, Giraldo and Toro question theoretical approaches that correctly challenge Cartesian dichotomies but which they claim continue to examine the environmental problem from two angles: culture versus nature, the human versus the non-human. The environmental crisis is more than a technological or economic problem. In this book, Giraldo and Toro argue that it is a threat to survival inscribed in the deepest foundations of our body, in the intimacy of our skin, in the intensity and tone of our affections, in our desires, in our perceptions, and in our sensory-motor capacities.
15
Devellennes, Charles. The Gilets Jaunes and the New Social Contract. Policy Press, 2021. http://dx.doi.org/10.1332/policypress/9781529212204.001.0001.
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This book provides a detailed account of the gilets jaunes, the yellow vest movement that has shaken France since 2018. The gilets jaunes are a group of French protesters named after their iconic yellow vests worn during their demonstrations, who have formed a new type of social movement. They have been variously interpreted since they began their occupation of French roundabouts: at first received with enthusiasm on the right of the French political establishment, and with caution on the left. They have provided a fundamental challenge to the social contract in France, the implicit pact between the governed and their political leaders. The book assesses what lessons can be drawn from their activities and the impact for the contemporary relationship between state and citizen. Informed by a dialogue with past political theorists — from Hobbes, Spinoza and Rousseau to Rawls, Nozick and Diderot — and reflecting on the challenges posed by the yellow vest movement, the book rethinks the concept of the social contract for contemporary societies around the world. It proposes a new relationship between the state and the individual, and establishes the necessity of rethinking the modern democratic nature of our representative polities in order to provide a genuine process for the healing of social ills.
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Jakob Løland, Ole. An Apostle for Atheists. Bloomsbury Publishing Plc, 2023. http://dx.doi.org/10.5040/9781350420113.
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What is a modern philosopher to make of Paul, the apostle? What do non-Christian philosophers in Europe gain from reading ancient letters from Christianity’s first great ideologue, and letters addressed to groups of people lost to time? To ask this question is to acknowledge that despite religious faith being regarded by many as a stage that our modern societies have left behind, contemporary philosophers are confronted with questions such as multiculturalism and religious fundamentalism in the wake of immigration and the increasing presence of religious minorities. The Letters of Paul have gained the interest of several philosophers, and the interpretations of the apostle have taken many forms. Looking closely at Paul’s letters which have gained most interest from atheist philosophers, The First Letter to the Corinthians and the Letter to the Romans, this book offers an overview of the various ways they have been understood. It pays close attention also to the readings of Paul in the three thinkers, Friedrich Nietzsche and Sigmund Freud – canonized as two of the great pillars of the modern critique of religion – with Spinoza as one of their important predecessors. Confronting these readings with insights not only from the more recent philosophical readings of the apostle but also from historical-critical scholarship on the Bible, this book lifts the veil over a new picture of the apostle as a figure with potential value for non-Christians and atheists. An Apostle for Atheists leaves us with ideas that compel us to reconsider Paul’s negative reputation for secular modernity and appreciate him as a figure of a radically new politics as well as a renewed psychoanalysis.