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Journal articles on the topic 'Spinoza'

Author: Grafiati

Published: 4 June 2021

Last updated: 29 July 2024

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1

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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2

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 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: The Movement-Image and Cinema 2: The Time-Image, are thematised. Thereafter, it is argued that Perrin and Cluzaudâ€™s Les Saisons constitutes a film that both reflects creative variants of Deleuzeâ€™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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5

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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8

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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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 relations which are not at the same time inherence relations, namely causal relations between modes. To solve this problem, I propose to clarify Spinoza’s definition of mode in such a way that x is a mode of y only if the concept of x is contained in the concept of y and y is a substance. It follows that there can be no modes of modes — a position that Spinoza can be shown to actually hold. In the final section, I take a brief look at Leibniz’s reception of the Spinozan theory of inherence and at how Leibniz must modify it to avoid Spinoza’s monistic consequences.

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De Dijn, Herman. "Spinoza." De Uil van Minerva 32, no. 4 (March 24, 2021): 287–92. http://dx.doi.org/10.21825/uvm.v32i4.18152.

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

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

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

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Gadzhikurbanov, Aslan G. "Spinoza." Philosophical anthropology 4, no. 2 (December 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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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 knowledge of sense experience. By tracing his account of this process, I argue that art has an important role to play in the transition from sense experience to philosophical knowledge.

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

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

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Samely, Alexander. "Spinoza." Journal of Jewish Studies 37, no. 2 (October 1, 1986): 256–57. http://dx.doi.org/10.18647/1293/jjs-1986.

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

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

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

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

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

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Sévérac, Pascal. "Spinoza." Sciences Humaines Les Essentiels, HS15 (August 24, 2023): 40–42. http://dx.doi.org/10.3917/sh.hs15.0040.

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Carlisle, Clare. "Spinoza Past and Present: Essays on Spinoza, Spinozism and Spinoza Scholarship." British Journal for the History of Philosophy 23, no. 3 (March 13, 2015): 585–89. http://dx.doi.org/10.1080/09608788.2015.1013916.

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POPOVIĆ, UNA. "DEKART I SPINOZA O „NAJISTINITIJOJ” OD SVIH IDEJA." Arhe 19, no. 38 (March 28, 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 Dekart pri tome više oslanja na formalni status Cogito ergo sum kao ideje, dok je Spinozi važniji objektivni status predmetnog sadržaja ideje najsavršenijeg bića.

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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, denominada kantiana-fichteana por Althusser, ele se insurge, simultaneamente, contra Spinoza. Assim, contra o spinozismo, Marx mobiliza, contudo, um arsenal de reflexões teóricas que poderia ser atribuído a Spinoza. Por uma astúcia dos encontros, é negando Spinoza que Marx se torna seu cúmplice intelectual.

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Vinolo, Stéphane. "Le don de Spinoza à la phénoménologie de Jean-Luc Marion." Articles spéciaux 72, no. 2 (April 6, 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 comme principe herméneutique des textes de Spinoza, mais en plus nous permet-elle de questionner la place de Spinoza dans l’Histoire de la métaphysique.

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Pinheiro, Ulysses. "SPINOZA E MCTAGGART*." Kriterion: Revista de Filosofia 63, no. 153 (September 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, o que nos permitirá melhor compreender, por contraste com as teses de McTaggart, a posição de Spinoza sobre o tempo e a eternidade.

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Illuminati, Augusto. "Postfordisten Spinoza." Agora 21, no. 02-03 (December 18, 2003): 317–29. http://dx.doi.org/10.18261/issn1500-1571-2003-02-03-15.

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

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Abstract This paper examines two interpretations of a passage in Descartes’s text. Johannes Clauberg and Benedict Spinoza comment on the same paragraph in the Principles of Philosophy (1646). Descartes, in the paragraph, argues that the same amount of motion remains in the universe because of God’s immutable essence and operation. On the one hand, Clauberg embraces Descartes’s physics in general but modifies it to suit the theological tradition of the Reformed church, which held the official confession for where his professional career mattered. Spinoza, on the other hand, gets rid of all traces of the biblical religion from Descartes’s physics. While particular theological (or anti-theological) positions of these thinkers dictate their interpretations of Descartes’s text, their solutions are surprisingly similar.

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

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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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Vuillerod, Jean-Baptiste. "Spinoza révolutionnaire ?" Archives de Philosophie Tome 84, no. 3 (July 16, 2021): 5–11. http://dx.doi.org/10.3917/aphi.843.0005.

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Negri, Antonio, and Viola Milocco. "Deleuze/Spinoza." Archives de Philosophie Tome 84, no. 3 (July 16, 2021): 51–63. http://dx.doi.org/10.3917/aphi.843.0051.

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

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

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

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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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Gartenberg, Zachary. "Reconceiving Spinoza." British Journal for the History of Philosophy 28, no. 2 (August 20, 2019): 405–8. http://dx.doi.org/10.1080/09608788.2019.1649246.

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LeBuffe, Michael. "Reconceiving Spinoza." Australasian Journal of Philosophy 97, no. 3 (May 23, 2019): 635–36. http://dx.doi.org/10.1080/00048402.2019.1576750.

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Curley, Edwin. "Donagan's Spinoza." Ethics 104, no. 1 (October 1993): 114–34. http://dx.doi.org/10.1086/293578.

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Popkin, Richard H. (Richard Henry). "Another Spinoza." Journal of the History of Philosophy 34, no. 1 (1996): 133–34. http://dx.doi.org/10.1353/hph.1996.0022.

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Duffy, Simon B. "Spinoza Today: The Current State of Spinoza Scholarship." Intellectual History Review 19, no. 1 (January 2009): 111–32. http://dx.doi.org/10.1080/17496970902722973.

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