Relevant bibliographies by topics / Spinoza

Academic literature on the topic 'Spinoza'

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Published: 4 June 2021
Last updated: 29 July 2024

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Journal articles on the topic "Spinoza"

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Hoffman, Paul. "Final Causation in Spinoza." History of Philosophy and Logical Analysis 14, no. 1 (April 5, 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 justice to these passages if one assumes that Spinoza did accept final causation in the traditional sense. John Carriero argumentierte, dass Spinoza keine finale Kausalität im aristotelischen Sinne vertrete, sondern das Streben von Dingen als Ausdruck einer Art metaphysischen Trägheit verstehe. Dagegen, so wird hier ausgeführt, sprechen zwei Gründe: Erstens genügt Spinozas Charakterisierung des Strebens von Dingen prinzipiell Thomas von Aquins Definition finaler Verursachung. Zweitens führt Carrieros Zurückweisung finaler Verursachung zu einer deflationären Lesart von Spinozas Begriffen des Guten und des Strebens von Dingen, die mit vielen Passagen aus Spinozas Ethik unvereinbar sind. Diesen Passagen kann nur Rechnung getragen werden, wenn man annimmt, dass Spinoza finale Verursachung im traditionellen Sinn akzeptierte.
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Steinberg, Justin. "Spinoza on Human Purposiveness and Mental Causation." History of Philosophy and Logical Analysis 14, no. 1 (April 5, 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 account of cognitive economy, I argue that both fail to point the way out of the problem because they fail to differentiate between two forms of representation, one of which is causally efficacious, one of which is not. I close by suggesting that there is some reason to believe that Spinoza’s account of mind avoids some of the problems typically associated with mental causation. Spinoza gilt zwar als kompromissloser Kritiker der Teleologie, aber in den letzten Jahren haben mehrere Philosophiehistoriker überzeugend dafür argumentiert, dass er keineswegs alle teleologischen Erklärungen verabschieden möchte. Neuere Interpretationsdebatten haben sich auf ein hartnäckigeres Problem konzentriert: Verfügt Spinoza über die Ressourcen, um die kausale Wirksamkeit des repräsentationalen Inhalts zuzulassen? In diesem Aufsatz stelle ich das Problem der geistigen Verursachung bei Spinoza dar und betrachte zwei neuere Versuche, im Sinne Spinozas auf dieses Problem einzugehen. Diese Interpretationen werfen sicherlich Licht auf Spinozas Auffassung von kognitiver Sparsamkeit, aber ich argumentiere, dass beide darin scheitern, einen Ausweg aus diesem Problem aufzuzeigen, da es beide versäumen, zwischen zwei Formen von Repräsentationen zu unterscheiden: einer kausal wirksamen und einer, die nicht wirksam ist. Es gibt Grund zur Überzeugung, so lege ich abschließend nahe, dass Spinozas Auffassung des Geistes einige der Probleme vermeidet, die typischerweise mit geistiger Verursachung verbunden sind.
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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 tradycji żydowskiej. Mimo że należy do najwybitniejszych przedstawicieli kultury europejskiej, nie zyskał sławy za życia. Jego Traktat teologiczno-polityczny został wpisany na indeks ksiąg zakazanych, zaś większość dzieł, łącznie z najważniejszym, tj. Etyką, wydano po śmierci autora. Żył w cieniu Kartezjusza i Blaise’a Pascala, a po śmierci na wiele lat całkowicie o nim zapomniano. Odkryli go na nowo w XIX wieku Johann W. Goethe, Gottfried J. Herder, myśliciele zainteresowani spinozjańskim panteizmem, którzy świadomie zacierali granicę oddzielającą filozofię od literatury. Zainteresowanie B. Spinozą w Polsce nie było tak duże jak Kartezjuszem czy Immanuelem Kantem, lecz także w naszym kraju holenderski uczony miał swoich zwolenników. Należał do nich przede wszystkim Jerzy Żuławski( 1874–1915) — polski poeta, pisarz, dramaturg, filozof, ale też taternik i legionista. Dzisiejszemu czytelnikowi kojarzy się on przede wszystkim z Trylogią księżycową, zwłaszcza jej pierwszą częścią Na srebrnym globie. O innych pracach J. Żuławskiego zazwyczaj wie się niewiele, chociaż zarówno ich liczba, jak i jakość jest imponująca. Pisarz nie zamknął się w jednym gatunku, pozostawił po sobie kilka tomów poezji, dramaty, powieści, opowiadania, eseje. Będąc Polakiem pochodzenia żydowskiego, znał dobrze język hebrajski, o czym świadczy jego polski przekład Ksiąg niektórych z żydowskich pism Starego Zakonu wybranych (1905). Wysoko oceniane są J. Żuławskiego przekłady fragmentów Biblii. Aleksander Brückner twierdził, że to raczej „transkrypcje niż przekłady” i zaliczył je do najcenniejszych prac tego pisarza. Żuławski posiadał gruntowne, profesjonalne wykształcenie filozoficzne. Ukończył na Uniwersytecie w Bernie (1897) studia filozoficzne, broniąc doktorat dotyczący problemu przyczynowości u Spinozy (Das Problem der Kausalität bei Sponoza). Praca została wydana w całości po niemiecku, natomiast po polsku ukazała się jej spopularyzowana wersja Benedykt Spinoza — człowiek i dzieło (1899). Dwa lata później, w 1901 roku, opublikował w „Przeglądzie Filozoficznym” obszerne streszczenie tej pracy. Mając filozoficzne wykształcenie uniwersyteckie zdobyte na renomowanym, szwajcarskim uniwersytecie, dobrze znał poglądy czołowych myślicieli tamtego czasu: Artura Schopenhauera, Fryderka Nietzschego, Eduarda von Hartmanna, i w jakiejś mierze nimi się inspirował, lecz najważniejszą jego inspiracją był Benedykt Spinoza. W niniejszym artykule postaram się przedstawić poglądy holenderskiego uczonego, zwłaszcza jego panteizm, w ujęciu młodopolskiego pisarza w perspektywie jego doświadczeń i przemyśleń zawartych głównie w książce Benedykt Spinoza – człowiek i dzieło.
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Konik, Adrian. "Spinoza and Cinematic Beatitude in Perrin and Cluzaud’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 Cluzaud’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 Spinoza’s philosophy and the theorisations of Gilles Deleuze and Félix Guattari is elaborated upon, before the connections between Spinoza’s three kinds of knowledge and Deleuze’s Cinema 1: The Movement-Image and Cinema 2: The Time-Image, are thematised. Thereafter, it is argued that Perrin and Cluzaud’s Les Saisons constitutes a film that both reflects creative variants of Deleuze’s movement- and time-images, and folds them into each other in a way that points toward intuitions of Spinozan beatitude.Â
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Stark, Alejo. "Anomalous Alliances: Spinoza and Abolition." Deleuze and Guattari Studies 16, no. 2 (May 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 abolitionist theses: (1) Spinozan materialism undermines the reifications of carceral state thought; (2) Spinozan ethics undermines the punitivism of the carceral state; and (3) Spinozan joy is inversely proportional to the power of the carceral state. While Spinoza's corpus may not give us an adequate account of the complex dynamics of the carceral state and racial capitalism today, this essay argues that in the infinite streams of the Ethics we nonetheless find some vital strategies through which we might compose an anomalous alliance between this condemned philosopher and abolition.
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Switzer, Adrian. "Spinoza, Our Mutual Friend: Deleuze and Guattari on Living a Philosophical Life." Deleuze and Guattari Studies 16, no. 2 (May 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, that is, to re-express the contingencies of an empirical life in and as the essence of a life. Such is the existential and ethical task Spinoza presents us. The essay argues that a Spinozan existential ethics is realisable only in relation to – only in friendship with – the image of a philosopher as conceptual persona. Further, the essay argues that Spinoza is an exemplary philosopher in this regard because expressionism, which he alone in the history of philosophy conceptualises in fully univocal fashion, presents an image of a philosopher as a friend to one and to all. The ethical implication of thinking immanently and living essentially in the image of Spinoza as a photographic lens is to constitute a community of friends – distant and non-communicative as that community may be. Or, to put the point in Dickensian terms that Deleuze appeals to in ‘Immanence: A Life’, the Ethics is of ethico-existential import in expressing the image of Spinoza as our mutual philosophical friend.
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Voss, Daniela. "Intensity and the Missing Virtual: Deleuze's Reading of Spinoza." Deleuze Studies 11, no. 2 (May 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 conception of eternal modal essences be reconciled with the idea of affections of essence? What is the ethical import of the life of existing modes, when modal essences are considered as eternal? While these questions, in particular the last two, confront each commentator on Spinoza and demand a solution in one way or another, the essay will conclude with a question which is posed from an exclusively Deleuzian perspective: why is the concept of the virtual, which takes centre stage in Deleuze's own philosophy of immanence, missing in his account of Spinoza?
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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 XVIII. En especial, la tesis de que ateísmo y virtud no son en absoluto incompatibles.Palabras clave: Spinoza – ateísmo – libertinismo – virtud – cartesianismoAbstract:In this article, we analyze the role of the writings that Pierre Bayle has devoted to refute Spinoza ́s system of philosophy. Even if Bayle ́s writings have join in the avalanche of critics and refuters of the system constructed by the philosopher of Amsterdam, the effort accomplished by the French thinker has contributed, above all, to transmit the Spinozan doctrines to posterity and, in a more fundamental way, to develop some of the thesis which are going to transform the concept of atheism during the XVIIIthcentury. Bayle is going to develop thus, especially, the thesis that atheism and virtue are not at all incompatible.Keywords: Spinoza – atheism – libertinism – virtue - cartesianism
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Dea, Shannon. "The Infinite and the Indeterminate in Spinoza." Dialogue 50, no. 3 (September 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 Spinozan infinite as indeterminate.
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Carriero, John. "Descartes (and Spinoza) on Intellectual Experience and Skepticism." Roczniki Filozoficzne 68, no. 2 (June 30, 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 przejrzystego intelektualnego doświadczenia w ramach doktryny Kartezjusza i Spinozy. Usiłuję pokazać, że jeśli nie uwzględnimy w sposób właściwy charakteru tego doświadczenia, to ryzykujemy utratą wglądu w centralne motywy leżące u podstaw ich teorii poznania. W drugiej części artykułu rozważam intelektualne doświadczenia w kontekście sceptycznego wątpienia, w szczególności radyklanego wątpienia. Chociaż często przyjmuje się, że Kartezjusz i Spinoza zajmują opozycyjne stanowiska, gdy chodzi o kwestię radykalnego wątpienia, to ja sądzę, że ich stanowisko były bardziej do siebie podobne w tej sprawie niż się zwykle przyjmuje.
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Dissertations / Theses on the topic "Spinoza"

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Gong, Jin Sung. "Spinoza und das Problem des Ungehorsams eine Studie über das politische Denken Benedictus de Spinozas." Berlin wvb, Wiss. Verl. Berlin, 2006. http://www.wvberlin.de/data/inhalt/gong.htm.

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Stephenson, A. H. "Hegel and Spinoza." Thesis, University of Oxford, 1985. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.371741.

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Manzini, Frédéric. "Spinoza : lecteur d'Aristote." Paris 4, 2004. http://www.theses.fr/2004PA040157.

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Ofman, Salomon. "Pensée et rationnel : Spinoza." Paris 1, 2001. http://www.theses.fr/2001PA010534.

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S'interroger sur le rapport du rationnel a la pensee chez spinoza, c'est d'abord questionner la formalisation mathematique qui caracterise sa pensee philosophique. Nous voulons montrer qu'une telle formalisation n'exclut aucunement l'univers tel que nous le percevons puisqu'au contraire, elle permet d'elaborer des modeles geometriques pour eclairer des points essentiels, tels dieu, les attributs et les modes. Mais surtout, si elle se trouve placee au cur de la reflexion spinoziste, c'est qu'elle n'est rien d'autre que la pensee meme, qui doit, pour etre pensee, suivre les criteres rigoureux de la formalisation mathematique. Il est des lors possible de suivre le double chemin de la genese de la pensee et de ce qui est pense. Pour fonder son ontologie, spinoza reprend les bases de la physique de descartes, ce qui de prime abord apparait paradoxal, en raison de leurs positions philosophiques conflictuelles. Toutefois, une analyse plus precise permet d'etablir que le rapport a descartes est le meme en physique et en philosophie. La reprise des lois cartesiennes n'est aucunement pure passivite, elle implique au contraire une profonde transformation de celles-ci, l'objet fondamental etant non plus la chose en tant que telle, mais ses relations aux autres. Il en resulte une physique de la dynamique et non de la statique, d'un monde qui, comme celui de la pensee, est homogene, symetrique, infini. Cependant, l'unite entre la pensee rationnelle et la pensee mathematique pose a toutes deux des difficultes redoutables. C'est pourtant au travers de cette tension meme, qu'est mise en lumiere l'absolue unite de la pensee spinoziste.
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Vampoulis, Épaminondas. "La physique de Spinoza." Paris 4, 2000. http://www.theses.fr/2000PA040102.

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On doit nécessairement aborder le problème des rapports entre les sciences de la nature et la philosophie quand il s'agit d'étudier la manière dont la pensée philosophique du dix-septième siècle a conçu le monde matériel. Plusieurs philosophes-savants ont essayé de fonder la nouvelle physique de ce siècle sur des raisons métaphysiques et d'élaborer une physique cohérente en ayant recours seulement à la disposition, la configuration et le mouvement des parties de la matière. Une analyse des textes de Spinoza qui portent sur la philosophie naturelle permet d'inscrire sa physique dans le registre de cette physique déterministe et mécaniste ; cette étude systématique de la manière dont ce philosophe rend raison de la nature de la matière et de ses changements doit suivre de près le développement de sa pensée afin de mieux dégager le lien entre les thèses proprement philosophiques de Spinoza et sa conception de la nature. En commençant par un commentaire détaillé de la seconde partie des principes de la philosophie de Descartes, ce travail se propose de situer la pensée spinoziste par rapport aux thèses essentielles de la physique cartésienne, et de montrer que le déterminisme qui caractérise cette physique est associé, aux yeux de Spinoza, à une philosophie de l'immanence. Une étude de l'échange épistolaire entre Spinoza et Boyle (par l'intermédiaire d’Oldenburg) qui traite des questions physiques, aussi bien qu'une analyse des axiomes, des définitions et des lemmes qui constituent l'abrégé de physique de la seconde partie de l'éthique, permettent de préciser le caractère de la physique de Spinoza, aussi bien que les fondements ontologiques que son système fournit au mécanisme. On peut ainsi montrer que Spinoza élabore une conception originale de la nature, tout en fondant la rationalité de sa physique sur des concepts intelligibles qu'elle partage en commun avec la science de son temps, dont elle exploite les acquis.
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Rojas, Peralta Sergio Esteban. "Spinoza : fluctuations et simultanéité." Toulouse 2, 2009. http://www.theses.fr/2009TOU20100.

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Les conditions pour atteindre la liberté et la béatitude restent ancrées, d’après Spinoza, dans la durée, c'est-à-dire pendant que l'union de l'esprit et le corps dure, étant donné qu'il n'y a pas un au-delà de la mort. Tout effort pour connaître à partir de la raison et de l'intuition doit s'inscrire dans le régime de l'affectivité, ce qui implique étudier le régime par rapport à les « coordonnées temporelles de constitution de l'affectivité » : (1) le fait que le mode doive arriver à l'adéquation pour résoudre la différence entre le nombre infini d'idées et sa capacité limitée pour les former claire et distinctement de façon simultanée (simultanéité et différence attributives) ; (2) le corps est constitué dans un conflit entre l'activité et la passivité, il est un « mixte » puisqu'il est affectant tant qu'affecté (simultanéité modale) (3) cette constitution fait de l'individu un individu désirant et « sujet » aux passions, quand sa puissance diminue
According to Spinoza, conditions to attain freedom and happiness depend on duration; in other words, since there is nothing beyond death, they are attainable while the unity of body and mind endures. Any effort to acquire knowledge through reason and intuition must be effected within the system of affects. This entails studying said system in connection with the three temporal coordinates constituting affectivity: 1. The fact that mode (the individual) must achieve adequacy to solve the difference between the infinite number of ideas and his or her limited capacity to simultaneously form ideas clearly and distinctly (attributive simultaneity and difference); 2. The conflict itself between activity and passivity constitutes the body; and, 3. This constitution turns the individual into a desiring individual (one who desires), “subject” to passions when his or her power diminishes
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Morfino, Vittorio. "La rencontre Spinoza-Machiavel." Paris 8, 1998. https://octaviana.fr/document/182246981#?c=0&m=0&s=0&cv=0.

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La rencontre Spinoza-Machiavel est analysée à trois niveaux différents après avoir reconstruit le status quaestionis au XXe siècle dans le premier chapitre. Dans le deuxième chapitre, on analyse la présence des textes et de l'image de Machiavel dans la bibliothèque de Spinoza ainsi que la présence et la fonction stratégique du nom de Machiavel dans le TP. Dans le troisième chapitre on analyse la présence des argumentations de Machiavel dans les deux grandes oeuvres politiques de Spinoza, (TTP et TP), ainsi que la continuité et la discontinuité de l'usage de ces argumentations à l'intérieur des deux oeuvres. Dans le quatrième chapitre on analyse la modification des structures métaphysiques profondes du TdIE à l'Ethica produit par la rencontre avec Machiavel et la problématique historico-politique dont il est porteur : cette modification conduit Spinoza à articuler le temps et l'eternité d'une façon tout-à-fait nouvelle et non pas réductible aux deux grandes lignes du spinozisme qui traversent la modernité : la philosophie de l'histoire et le nihilisme.
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Prélorentzos, Yannis. "La durée chez Spinoza." Paris 4, 1992. http://www.theses.fr/1992PA040171.

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Spinoza distingue les concepts de durée, d'éternité et de temps à travers toute son œuvre. Il part du principe que toute essence (ce qui est intelligible) est une vérité éternelle, c'est-à-dire nécessairement vraie, indépendamment de toute relation au temps. L'éternité, qui n'est pas une durée infinie, est définie par l'existence qui suit nécessairement d'une essence, et la durée par l'existence qui ne remplit pas cette condition. Or, selon son étude sur Descartes et la lettre 12, seul l'être unique absolument infini est éternel, l'existence d'aucun de ses effets n'étant nécessairement liée à une essence. En revanche, dans l'éthique, en dehors de dieu, l'éternité est attribuée à tous les modes infinis, mais aussi à des modes finis, tels que les âmes de toutes les choses singulières, dans la mesure où leur existence est conçue comme une conséquence nécessaire de la seule définition d'une chose éternelle. La distinction entre la durée et le temps est, pour l'essentiel, conçue toujours de la même façon. Si la durée est quelque chose de réel et de positif, en dehors de la pensée, le temps présuppose les êtres pensants. Il n'est qu'un auxiliaire de l'imagination, qui nous sert a délimiter la durée
Spinoza makes a distinction between the concepts of duration, eternity and time throughout his entire work. He starts off by assuming that any essence (that is the intelligible) is an eternal truth, necessarily true, which bears no relation to time. Eternity, which is not infinite, is defined by the existence that necessarily follows from an essence and duration by the existence that does not meet this condition. Now, according to his study on Descartes and to letter 12, only the unique absolutely infinite being is eternal, the existence of none of his effects being necessarily connected to an essence. On the other hand, in the ethics, apart from god, eternity is attributed to all infinite modes but also to finite modes such as the souls of all singular things insofar as their existence is conceived to follow solely from the definition of an eternal thing. Most importantly, the distinction between duration and time is always conceived in the same manner. If duration is something real and positive, outside of thought, time presupposes thinking beings. It is a mere appendage to imagination which helps us determine duration
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Manzini, Frédéric. "Spinoza, une lecture d'Aristote /." Paris : Presses universitaires de France, 2009. http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&doc_number=018702666&line_number=0001&func_code=DB_RECORDS&service_type=MEDIA.

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Espinosa, Rubio Luciano. "Spinoza : naturaleza y ecosistema /." Salamanca : Universidad pontificia, 1995. http://catalogue.bnf.fr/ark:/12148/cb37103871z.

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Books on the topic "Spinoza"

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Dahlbeck, Johan. Spinoza. Singapore: Springer Singapore, 2021. http://dx.doi.org/10.1007/978-981-16-7125-8.

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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.
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Negri, Vittorio. Spinoza. Roma: DeriveApprodi, 1998.

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Moretti-Costanzi, Teodorico. Spinoza. Roma: Armando, 2000.

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1958-, Schewe Martin, and Engstler Achim, eds. Spinoza. Frankfurt am Main: P. Lang, 1990.

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Scruton, Roger. Spinoza. New York: Routledge, 1999.

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Donagan, Alan. Spinoza. Chicago: University of Chicago Press, 1989.

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Scala, André. Spinoza. Paris: Belles lettres, 1998.

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Costanzi, Teodorico Moretti. Spinoza. Roma: Armando, 2000.

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Rensi, Giuseppe. Spinoza. Milano: Guerini e associati, 1993.

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Book chapters on the topic "Spinoza"

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Stetter, Jack. "Spinoza." In Encyclopedia of Early Modern Philosophy and the Sciences, 1–7. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-319-20791-9_576-1.

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Stetter, Jack. "Spinoza." In Encyclopedia of Early Modern Philosophy and the Sciences, 1980–95. Cham: Springer International Publishing, 2022. http://dx.doi.org/10.1007/978-3-319-31069-5_576.

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Stetter, Jack. "Spinoza." In Encyclopedia of Early Modern Philosophy and the Sciences, 1–15. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-319-20791-9_576-2.

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Arab, Pooyan Tamimi. "Spinoza." In The Routledge Handbook of Material Religion, 15–32. London: Routledge, 2023. http://dx.doi.org/10.4324/9781351176231-3.

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Ellsiepen, Christof. "Spinoza." In The Oxford Handbook of Friedrich Schleiermacher, 37–52. Oxford University Press, 2023. http://dx.doi.org/10.1093/oxfordhb/9780198846093.013.3.

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Abstract This chapter offers an overview and analysis of Schleiermacher’s encounter with Spinoza’s thought. It first gives an introduction to Schleiermacher’s engagement with Spinoza (1). Through the correspondence between Jacobi and Mendelssohn, Schleiermacher learned about Spinoza with a focus on the metaphysical problem of individuation. Through combining Kant’s critical transcendentalism with Spinoza’s concept of oneness and infinity Schleiermacher sought to create a coherent Spinozism and developed a systematic approach influenced by Spinoza (2). The third section outlines Spinozistic traits in some of Schleiermacher’s mature works (3), beginning with the reflection of the Spinozistic approach to the individuation problem in the early theory of religion in Speeches (3.1). The concept of religion as Anschauung des Universums is then interpreted against the backdrop of these Spinoza studies. The final section interprets the claim of the correlation of God and World in the lectures on Dialectic as a systematic line back to Spinoza’s system (3.2).
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Schliesser, Eric. "Newton and Spinoza." In Newton's Metaphysics, 111–33. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780197567692.003.0006.

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This chapter investigates several arguments against Spinoza’s philosophy that were developed by Henry More, Samuel Clarke, and Colin Maclaurin. In the arguments More, Clarke, and Maclaurin aim to establish the existence of an immaterial and intelligent God precisely by showing that Spinoza does not have the resources to adequately explain the origin of motion. Attending to these criticisms grants us a deeper appreciation for how the authority derived from the empirical success of Newton's enterprise was used to settle debates within philosophy. The arguments by More and Clarke especially help to discern the anti‐Spinozism that can be detected in Newton's General Scholium (1713). Ultimately, the Newtonian criticisms of Spinoza offer us a more nuanced view of the problems that plague Spinoza's philosophy, and they also challenge the idea that Spinoza seamlessly fits into a progressive narrative about the scientific revolution.
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Schwartz, Daniel B. "Refining Spinoza." In The First Modern Jew. Princeton University Press, 2012. http://dx.doi.org/10.23943/princeton/9780691142913.003.0003.

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This chapter probes the pioneering if only partial vindication of Spinoza by the Enlightenment philosopher Moses Mendelssohn (1729–1786), the first Jewish thinker for whom Spinoza served, both positively and negatively, as a point of reference—in his own eyes, and certainly in the eyes of others. In the history of the image of Spinoza, Mendelssohn looms large for several reasons. The first is his pioneering role in softening Spinoza's heretical reputation in German thought and thus aiding his integration into the canon of modern Western philosophy. However, near the end of his life, Mendelssohn defended Judaism by effectively rebutting Spinoza. Indeed, Mendelssohn furnished ammunition for friends and foes of Spinoza alike. His legacy was thus one of both reclamation and resistance.
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Vardoulakis, Dimitris. "Political Monism: The Primacy of Utility over Authority (chapters 5 and 6)." In Spinoza, the Epicurean, 141–71. Edinburgh University Press, 2020. http://dx.doi.org/10.3366/edinburgh/9781474476041.003.0006.

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The chapter starts by examining the account of the formation of society in chapter 5 of the Theological Political Treatise. This account is compared to the political anthropology of Pierre Clastres. It further demonstrates how Spinoza explains the move to the formation of political communities. Vardoulakis distinguishes between the concepts of natural and agonistic democracy in Spinoza. The chapter also includes an analysis of chapter 6 of the Theological Political Treatise, in which Spinoza argues against the possibility of miracles based on his conception of monism. Vardoulakis contrasts Spinoza’s Epicurean version of monism that is political through and through to Leo Strauss’ presentation of Spinoza’s supposedly apolitical Epicureanism. Vardoulakis situates the idea that monism lacks a politics in the initial reception of Spinoza, especially in Pierre Bayle’s entry on Spinoza in his Dictionary.
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Rocca, Michael Della. "Falsity." In Representation and the Mind-Body Problem in Spinoza, 107–17. Oxford University PressNew York, NY, 1996. http://dx.doi.org/10.1093/oso/9780195095623.003.0006.

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Abstract Many commentators have thought that, for Spinoza, all ideas must be true. This worry typically arises in the following way. Spinoza connects the truth of an idea with the agreement between the idea and that of which it is the idea. In lax6, he claims that such agreement is necessary for truth: “A true idea must agree with its object.” Spinoza’a use of this axiom in 2p32d reveals that for him agreement is also sufficient for truth. Now, the complaint against Spinoza is that, given Spinoza’s parallelism, each idea must agree with its object. For according to parallelism, the order and connection of ideas is the same as the order and connection of things.
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Vardoulakis, Dimitris. "Love your Friend as Yourself: The Neighbour and the Politics of Biblical Hermeneutics (chapters 7 to 13)." In Spinoza, the Epicurean, 172–202. Edinburgh University Press, 2020. http://dx.doi.org/10.3366/edinburgh/9781474476041.003.0007.

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This chapter focuses on Spinoza’s biblical hermeneutics paying particular attention to how the Reformation forces a reconsideration of the concept of authority. This leads to Spinoza’s definition of “the authority to teach” as the key feature of his notion of “true religion.” In this context, Spinoza uses of the principle of charity (caritas) or the love of one’s neighbor. Neighborly love is used by Spinoza as a polemical tool to distinguish his Epicurean position from the Christian conception of charity. Vardoulakis explains the source of Spinoza’s conception of charity in the discussion of Epicurean friendship in Cicero’s De finibus. This also allows for a new consideration of Spinoza’s critique of Maimonides.
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Conference papers on the topic "Spinoza"

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Hickey, Timothy, and Fatima Abu Deeb. "SPINOZA." In SIGCSE '18: The 49th ACM Technical Symposium on Computer Science Education. New York, NY, USA: ACM, 2018. http://dx.doi.org/10.1145/3159450.3162201.

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Abu Deeb, Fatima, and Timothy Hickey. "Reflective Debugging in Spinoza V3.0." In ACE '21: Australasian Computing Education Conference. New York, NY, USA: ACM, 2021. http://dx.doi.org/10.1145/3441636.3442313.

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Strawser, Michael. "SPINOZA AND THE PHENOMENOLOGY OF JOY." In 4th Arts & Humanities Conference, Stockholm. International Institute of Social and Economic Sciences, 2018. http://dx.doi.org/10.20472/ahc.2018.004.007.

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Deeb, Fatima Abu, and Timothy Hickey. "Flipping introductory programming classes using spinoza and agile pedagogy." In 2017 IEEE Frontiers in Education Conference (FIE). IEEE, 2017. http://dx.doi.org/10.1109/fie.2017.8190519.

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Dumitrescu, Marius. "What can Psychoanalysis Reveal us About Spinoza s Life and Work?" In 10th LUMEN International Scientific Conference Rethinking Social Action. Core Values in Practice RSACVP 2018, 20 - 21 April 2018 Suceava, Romania. LUMEN Publishing House, 2018. http://dx.doi.org/10.18662/lumproc.42.

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Lehto, Otto. "Spinoza to Darwin via Deacon: Negative and Positive Approaches to (Natural) Evolution." In ISIS Summit Vienna 2015—The Information Society at the Crossroads. Basel, Switzerland: MDPI, 2015. http://dx.doi.org/10.3390/isis-summit-vienna-2015-t8.1001.

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Abu Deeb, Fatima, and Timothy Hickey. "Teaching and Assessing Debugging, Testing, and Coding Style with Recursive Pedagogy using Spinoza." In SIGCSE '19: The 50th ACM Technical Symposium on Computer Science Education. New York, NY, USA: ACM, 2019. http://dx.doi.org/10.1145/3287324.3293814.

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Ferreira, Bruno Rogério, Letícia Cristina Alves de Sousa, Kênnia Rodrigues Tassara, Débora de Jesus Pires, and Isabela Jubé Wastowski. "ESPINOSA E SUAS CONTRIBUIÇÕES NA SAÚDE MENTAL EM TEMPOS DE PANDEMIA PELO CORONAVÍRUS 19- SARSCOV-2." In I Congresso Brasileiro de Saúde Pública On-line: Uma abordagem Multiprofissional. Revista Multidisciplinar em Saúde, 2022. http://dx.doi.org/10.51161/rems/3276.

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Introdução: Em 11 de março de 2020, confirmou-se, oficialmente, a pandemia pelo Coronavírus SARS-CoV-2 no Brasil. As medidas preventivas do contágio da doença, principalmente o distanciamento social e a quarentena, favoreceram o estresse e a depressão, comprometendo a saúde mental. O pensamento de Espinosa nos ajuda, neste momento, a compreender o conceito de Deus enquanto natureza. E para existir Deus, não necessita de nenhuma outra realidade, tornando a espiritualidade uma aliada nesse período pandêmico. Objetivo: Explanar as teorias de Espinosa, principalmente, no que tange a espiritualidade e a maneira de enxergar “Deus” como meio para refletirmos a situação da saúde mental no momento pandêmico pelo Coronavírus SARS-cov-2. Metodologia: Foi realizado levantamento bibliográfico nas plataformas Bireme, PubMed, Lilacs e Google Acadêmico usando os termos, “Spinosa e saúde mental”, “Covid 19 e saúde mental”, “Spinosa e espiritualidade”, incluindo o descritor Booleano “AND” além, dos capítulos estudados em aula na disciplina teoria do conhecimento. Foram encontrados 115 artigos no total, após, várias leituras foram selecionadas 21 artigos que estavam adequados a proposta da temática. Logo, foi possível alcançar o núcleo de compreensão do texto e em seguida feita a interpretação da leitura do material e escrita do artigo. Resultados e Discussões: Para Spinoza, Deus é a única razão pela qual tudo existe. Deus é a única entidade e não há outra realidade fora de Deus. Ele é a única fonte de informação e todos os outros elementos surgem "Dele". Portanto, a existência existe dentro de Deus. Deus é a substância única, nada nasce sem regras ou de maneira espontânea, e sim seguindo as leis da natureza e obedecendo a capacidade de comportar com vontade própria. Conclusão: A preocupação com a saúde mental da população intensifica- se, em consequência da pandemia. Dessa forma, a vivência da espiritualidade pode afetar positivamente o corpo que, em consequência, influenciará a alma, podendo melhorar a condição de saúde das pessoas, tratando os indivíduos de forma integral, ou seja, mente, corpo e espírito.
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Vasciuc (Săndulescu), Cristina Gabriela, Dumitru Săndulescu, and Otilia Crăciun (Radu). "Methods, Techniques and Sales Strategies." In International Conference Innovative Business Management & Global Entrepreneurship. LUMEN Publishing, 2020. http://dx.doi.org/10.18662/lumproc/ibmage2020/48.

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The economic life implies the existence of the actors who have to satisfy their own needs, expectations, this presupposing the appearance of the choices that they must make from the multitude of products or services on the market. Since ancient times, the sale has been made for a better living, so Thales is the first wise, Solon the second founder of Athens and the mathematician Hippocrates, who were traders. Plato, the divine, sold oil, and Baruch Spinoza, philosopher, polished mirrors. Therefore, sales forces play an important role, which, through their strategies, can make a significant contribution to achieving the general and specific objectives. The art of selling tips the balance of success and failure, the relationship between the seller and the client, ending with win-win situation for both parties.
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Lungu, Andrei. "Some features of cultivation of the actinobacterium saccharopolyspora spinosa." In 5th International Scientific Conference on Microbial Biotechnology. Institute of Microbiology and Biotechnology, Republic of Moldova, 2022. http://dx.doi.org/10.52757/imb22.22.

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Purpose: Actinobacteria (actinomycetes) are in the center of attention because these bacteria produce a variety of natural drugs and other biologically active metabolites, including: antibiotics, enzymes, inhibitors. More than 22,000 biologically active secondary metabolites (including antibiotics) produced by microorganisms have been identified and published in the literature and patented. About half of these compounds are produced by actinomycetes. Currently, about 160 antibiotics are used in medicine and agriculture, 100-120 of these compounds, including streptomycin, erythromycin, gentamicin, vancomycin, vermectin, etc. are produced by actinomycetes. However, the use of actinomycetes for the development of new methods and means is increasingly difficult. Although a large number of microorganisms have been identified, described, verified, more than 90% of all microorganisms remain unutilized. These species could be used intensively to obtain new means, which would contribute to a sustainable development of human society [D. Dhanasekaran, 2016]. Spinosins are new macrolides, natural metabolites produced under aerial fermentation conditions by the species Saccharopolyspora spinosa. These compounds contain a unique system of tetracyclic rings to which two sugar residues are attached. Spinosad, a mixture of spinosyns A and D, is used as a unique pesticide with high selective activity against target pests and low toxicity in non-target organisms (including many beneficial arthropods). These characteristics make spinosad a good new tool for integrated pest management. The discovery and characterization of S. spinosa represents a new opportunity to develop progressive insect management tools using native products [MERTZ, and YAO, 1990], [Guojun Y, 2016]. Materials and Method: The strain Saccharopolyspora spinosa DSM-44228 was used for the experiments. Cultivation was carried out in the initial stages on agar medium and then moved to deep cultivation on liquid medium. We developed and used several compositions of the liquid medium, quantitative changes were made to the components and it was used several sources of carbon and nitrogen. In the same way, the cultivation time, temperature, pH of the culture medium was changed in all variants, the rocking shaker has 150 r/m. As a carbon source, it was used glucose, sucrose, and maltose. As an alternative source it was used also soy, corn, and sunflower flour. Results: So far we have been able to achieve good growth and sporulation over 7 days on agar medium. On liquid medium we have developed two compositions on which there was a good accumulation of biomass, but they have not yet been determined the amount of produced Spinosad. We are going to carry out the optimization of the medium to achieve a maximum possible production of biomass.
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Reports on the topic "Spinoza"

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Contreras Pedraza, Carlos Alberto, Leidy Johanna Cardenas Solano, and Alexis Morales Castañeda. Escaneo científico: SPINOSAD. Corporación Colombiana de Investigación Agropecuaria - AGROSAVIA, 2022. http://dx.doi.org/10.21930/agrosavia.escaneocientifico.2022.1.

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El Spinosad, es un insecticida que pertenece al grupo de lactonas macrocíclicas, que se usa para controlar varias plagas de lepidópteros , Trips, Anticarsia , Plusia, Pulgones, Bemisia, Clysia, Empoasca, Frankliniella occidentalis , Lobesia , Liriomyza y Ostrinia, entre otros (ReportLinker, 2020). Se usa especialmente en cultivos hortícolas y de frutales, principalmente para controlar las diferentes etapas de la mosca de la fruta, ya que es letal a las moscas de la fruta cuando ellas lo ingieren, pero no es tóxico si se hace contacto. Se aplica como una carnada en arboles hospederos a la mosca de la fruta con el objetivo de atraer las moscas adultas. Se utiliza en base limitada para empapar la tierra debajo de los árboles donde se ha encontrado larva de la mosca de la fruta, en la fruta misma o en árboles en la cercanía que igual sean hospederos de la mosca.
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Contreras Pedraza, Carlos Alberto, Leidy Johanna Cardenas Solano, and Alexis Morales Castañeda. Escaneo científico: SPINOSAD. Corporación Colombiana de Investigación Agropecuaria - AGROSAVIA, 2023. http://dx.doi.org/10.21930/agrosavia.escaneocientifico.2023.1.

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El Spinosad, es un insecticida que pertenece al grupo de lactonas macrocíclicas, que se usa para controlar varias plagas de lepidópteros , Trips, Anticarsia , Plusia, Pulgones, Bemisia, Clysia, Empoasca, Frankliniella occidentalis , Lobesia , Liriomyza y Ostrinia, entre otros (ReportLinker, 2020). Se usa especialmente en cultivos hortícolas y de frutales, principalmente para controlar las diferentes etapas de la mosca de la fruta, ya que es letal a las moscas de la fruta cuando ellas lo ingieren, pero no es tóxico si se hace contacto. Se aplica como una carnada en arboles hospederos a la mosca de la fruta con el objetivo de atraer las moscas adultas. Se utiliza en base limitada para empapar la tierra debajo de los árboles donde se ha encontrado larva de la mosca de la fruta, en la fruta misma o en árboles en la cercanía que igual sean hospederos de la mosca.
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Hill, Christopher T., and /Fermilab. Lecture notes for massless spinor and massive spinor triangle diagrams. Office of Scientific and Technical Information (OSTI), January 2006. http://dx.doi.org/10.2172/897086.

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Anghel, Nicolae. Projecting on Polinomial Dirac Spinors. GIQ, 2012. http://dx.doi.org/10.7546/giq-8-2007-121-126.

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Sirica, Nicholas. Resolving the Spinon Continuum. Office of Scientific and Technical Information (OSTI), October 2021. http://dx.doi.org/10.2172/1823741.

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Hsu, Jonathan P., Alexander Maloney, and Alessandro Tomasiello. Black Hole Attractors and Pure Spinors. Office of Scientific and Technical Information (OSTI), February 2006. http://dx.doi.org/10.2172/876603.

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Woo, Hyungje, Toby Perring, Collin Broholm, Chris Frost, and Hidenori Takagi. SPINONS IN A STRONGLY CORRELATED COPPER OXIDE CHAIN. Office of Scientific and Technical Information (OSTI), November 2003. http://dx.doi.org/10.2172/15006729.

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Ackermann, Colleen, and Will Hardesty. Nucleation and Spinodal Decomposition in Ternary-Component Alloys. Fort Belvoir, VA: Defense Technical Information Center, July 2009. http://dx.doi.org/10.21236/ada522680.

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Ozkan, Gursel. Phenolic Compounds, Organic Acids, Vitamin C and Antioxidant Capacity in Prunus spinosa L. Fruits. "Prof. Marin Drinov" Publishing House of Bulgarian Academy of Sciences, February 2019. http://dx.doi.org/10.7546/crabs.2019.02.17.

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Tsoupas, Nicholaos, Francis Meot, and Haixin Huang. Transformation of Spinors in Accelerators and Beam Transfer Lines. Office of Scientific and Technical Information (OSTI), December 2020. http://dx.doi.org/10.2172/1749905.

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