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Artículos de revistas sobre el tema "Benedictus de Spinoza"

Autor: Grafiati
Publicado: 4 de junio de 2021
Última modificación: 21 de febrero de 2023

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1

Zavidnyak, Bohdan. "Theodicy of Benedictus Spinoza". Skhid, n.º 6(152) (2 de febrero de 2018): 91–97. http://dx.doi.org/10.21847/1728-9343.2017.6(152).122358.

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Rosenthal, Michael A. "The Collected Works of Spinoza by Benedictus de Spinoza". Journal of the History of Philosophy 55, n.º 3 (2017): 545–46. http://dx.doi.org/10.1353/hph.2017.0060.

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Benevides Gomes, Carlos Wagner. "Linguagem e hermenêutica bíblica na filosofia de Benedictus de Spinoza". Revista DIAPHONÍA 2, n.º 1 (1 de enero de 2000): 133–68. http://dx.doi.org/10.48075/rd.v2i1.14643.

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Este artigo tem como objetivo expor o problema da crítica à linguagem e da interpretação em Benedictus de Spinoza (1632-1677), filósofo holandês, nas suas demais obras voltadas à ética, à ontologia e à teoria do conhecimento como a Ética, Tratado da Correção do Intelecto, Breve Tratado e outros escritos. Pretendemos mostrar que, mesmo que não sistematizados pelo autor, existem alguns problemas linguísticos e interpretativos fundamentais para a elaboração de seu método racionalista. Portanto, explicitaremos sua hermenêutica bíblica a partir do método histórico-crítico, na obra Tratado Teológico-Político, e de uma gramática da língua hebraica que consagrou Spinoza como um dos primeiros exegetas da modernidade.
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Goldstein, Rebecca. "Every Claim for Reason Ever Made: Ethics, Benedictus Spinoza". Social Research: An International Quarterly 85, n.º 3 (septiembre de 2018): 585–95. http://dx.doi.org/10.1353/sor.2018.0032.

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Fragoso, Emanuel Angelo Da Rocha. "A concepção de natureza humana em benedictus de Spinoza". Cadernos Espinosanos, n.º 21 (15 de diciembre de 2009): 83. http://dx.doi.org/10.11606/issn.2447-9012.espinosa.2009.89371.

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Spinoza concebe a natureza humana em sua obra Ethica como constituída por modos de dois dos infinitos atributos de Deus, o pensamento e a extensão, ou a ideia e seu objeto, o corpo, respectivamente. A mente humana, enquanto essencialmente uma ideia, e o objeto desta ideia, o corpo, pressupõe uma relação não causal entre um modo finito do atributo pensamento e do atributo extensão. O corpo, enquanto certa relação composta ou complexa de movimento e de repouso se mantém através de todas as mudanças que afetam suas partes, está continuamente sujeito ao acaso dos encontros (occursus), ou ao impacto dos múltiplos e variados corpos a sua volta. A mente reflete estes encontros e através deles, ou das afecções corporais, conhece os corpos externos. É a ideia-afecção. É o conhecimento imaginativo, ou o conhecimento condicionado pela situação de nosso próprio corpo, por nosso temperamento, nossa experiência prévia e nossos preconceitos.
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BENEVIDES GOMES, CARLOS WAGNER y VIVIANE SILVEIRA MACHADO. "A realização da liberdade humana a partir da teoria ética do conatus de Spinoza". Revista DIAPHONÍA 8, n.º 1 (27 de febrero de 2022): 61–74. http://dx.doi.org/10.48075/rd.v8i1.28918.

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O objetivo principal dessa nossa pesquisa é investigar a importância da noção de conatus para a liberdade humana segundo o pensamento ético do holandês Benedictus de Spinoza (1632-1677). Sendo assim, teremos como fundamentação teórica principal, a Parte III (Da origem e natureza dos Afetos) da Ética, obra máxima de Spinoza, bem como outros textos deste a fim de explicitar as relações entre o conatus e a liberdade dos indivíduos e de como os homens podem se libertar de suas paixões tristes esforçando-se por agir virtuosamente buscando nos bons encontros uma ética da alegria.
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Fragoso, Emanuel Angelo Da Rocha. "Os modos infinitos e finitos na ética de Benedictus Spinoza". Mediações - Revista de Ciências Sociais 2, n.º 2 (15 de diciembre de 1997): 13. http://dx.doi.org/10.5433/2176-6665.1997v2n2p13.

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Gejdoš, Miroslav. "ANTHROPOLOGICAL SKETCH OF SPINOZA'S ETHICS". International Journal of New Economics and Social Sciences 8, n.º 2 (30 de diciembre de 2018): 244–46. http://dx.doi.org/10.5604/01.3001.0012.9951.

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Baruch de Spinoza, also known as Benedictus de Spinoza, Bento de Spinoza or Bento d'Espiñoza, is the philosopher of Jewish origin. He was a descendant of Jewish refugees from Portugal. He learned for the rabbi, but he took a critical position on religious dogmas. Because of his religious beliefs he was expelled from the religious community in Amsterdam, accursed and charged with heresy and then expelled from the city. In 1672 he was offered a proposal to teach at the university, but he refused it. His writings were not published in his lifetime. In order to maintain material and spiritual independence, he earned the money by grinding lenses, but what worsened his lung disease and he died from the consequences of the illness at the age of 44. The author analyzes the work Ethics in his study.
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9

Merot, Patrick. "Sigmund Freud - Benedictus de Spinoza. Correspondance 1676-1938 de Michel Juffé". Revue française de psychanalyse 82, n.º 2 (2018): 530. http://dx.doi.org/10.3917/rfp.822.0530.

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Da Rocha Fragoso, Emanuel Angelo. "Consideraçóes sobre o método, a ordem e o entendimento em René Descartes e Benedictus de Spinoza [Portugués]". Estudios de Filosofía, n.º 33 (1 de enero de 2006): 53–64. http://dx.doi.org/10.17533/udea.ef.12822.

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El orden geométrico consiste en partir de definiciones y axiomas evidentes por sí mismos. El paralelismo entre ambos órdenes en el sistema de Spinoza, el ordo cognoscendi y el ordo essendi, hace posible postular la intensidad total de lo real, implicando necesariamente una semejanza entre el entendimiento finito, en cuanto productor del primer orden, y el entendimiento infinito, en cuanto productor del segundo orden, ausente en el cartesianismo. Martial Gueroult afirma el método como geométrico en Descartes porque obedece estrictamente a la regla que asegura a la Geometría todo su rigor; mientras que en Spinoza lo es porque, como Geometría, construye los conceptos de los objetos.
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Faller, Adolf. "Anatomie und Philosophie: Niels Stensen (1638—1686) und sein Jugendfreund Benedictus de Spinoza (1632—1677)". Gesnerus 43, n.º 1-2 (21 de noviembre de 1986): 47–60. http://dx.doi.org/10.1163/22977953-0430102006.

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Lopes Duenha, Milene. "Artes performativas como presença compartilhada: a potência de afeto na imprevisibilidade do encontro entre corpos". Cuerpo, Cultura y Movimiento 10, n.º 1 (31 de enero de 2020): 67–85. http://dx.doi.org/10.15332/2422474x/5963.

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Este artigo aborda a presença do artista como relação, problematizando a ideia de previsibilidade da recepção na experiência artística presencial. Pesquisas sobre o corpo e seus modos de percepção se apoiam na noção de embodiment (mente incorporada), e de corpo poroso, diante de estudos advindos da arte, da filosofia e das neurociências que permitem um percurso cartográfico acerca do tema. Noções de partilha e afeto são apresentadas com referência em escritos de Jacques Rancière e Benedictus de Spinoza respectivamente. O relato de uma das experiências do coletivo brasileiro ‘Mapas e Hipertextos’ exemplifica, na prática, via metodologia hipotético-dedutiva, a ideia de imprevisibilidade dos efeitos no encontro entre os corpos, e a possibilidade de uma produção artística cuja potência de afeto emerge entre os corpos presentes que compõem no ambiente.
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van Bunge, Wiep. "The Collected Works of Spinoza, Volume II. Benedictus de Spinoza. Ed. and trans. Edwin Curley. Princeton: Princeton University Press, 2016. xxii + 770 pp. $55." Renaissance Quarterly 70, n.º 3 (2017): 1187–88. http://dx.doi.org/10.1086/695246.

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van der Deijl, Lucas. "The Dutch Translation and Circulation of Spinoza’s Tractatus Theologico-Politicus in Manuscript and Print (1670-1694)". Quaerendo 50, n.º 1-2 (4 de junio de 2020): 207–37. http://dx.doi.org/10.1163/15700690-12341459.

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Abstract Benedictus de Spinoza became one of the few censored authors in the liberal publishing climate of the Dutch Republic. Twenty-three years passed before the first Dutch translation of his Tractatus Theologico-Politicus (1670) appeared in print, despite two interrupted attempts to bring out a vernacular version before 1693. This article compares the three oldest Dutch translations of Spinoza’s notorious treatise by combining digital sentence alignment with philological analysis. It describes the relationship between the variants, two printed versions and a manuscript, revealing a pattern of fragmentary similarity. This partial textual reuse can be explained using Harold Love’s notion of ‘scribal publication’: readers circulated handwritten copies as a strategy to avoid the censorship of Spinozism. As a result, medium and language not only conditioned the dissemination of Spinoza’s treatise in Dutch, but also affected its text in the versions published—either in manuscript or print—between 1670 and 1694.
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15

Touber, Jetze. "The Culture of Catechesis and Lay Theology". Church History and Religious Culture 98, n.º 1 (9 de abril de 2018): 31–55. http://dx.doi.org/10.1163/18712428-09801003.

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Abstract In the seventeenth-century Dutch Republic, non-professional theologians articulated well-informed biblical interpretation, producing a lay theology that was unwelcome to representatives of the churches. Historians have long considered this lay theology as a manifestation of Early Enlightenment. It did not, however, necessarily result from the activities of rationalist philosophers usually associated with the Dutch Early Enlightenment, such as Benedictus de Spinoza (1632–1677). Equally important were the clergy’s efforts to educate laity in reading the Bible and contemplating divinity autonomously. This paper reconstructs the Dutch “culture of catechesis,” a collective effort to involve laity in reflection on religion and the Bible, dating back to at least the 1640s. Based on catechetical materials and their authors, this paper argues that the “culture of catechesis” had its roots in the Public Church itself, and that it contributed to lay theology, as much so as the outspoken programs of eccentric philosophers.
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Konik, Adrian. "Spinoza and Cinematic Beatitude in Perrin and Cluzaud’s Les Saisons (2015)". Phronimon 18 (22 de febrero de 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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Merçon, Juliana. "Parte de la Naturaleza: sobre el cuerpo como potencia compositiva". Perspectiva 30, n.º 2 (29 de noviembre de 2012): 473–96. http://dx.doi.org/10.5007/2175-795x.2012v30n2p473.

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En medio de la constelación de mitos que han contribuido a la actual crisis socioecológica,se encuentra la creencia de que somos individuos sustanciales, atomizadoso separados del entorno al cual intentamos ‘dominar’. La ignorancia con respecto anuestra interdependencia ontológica está en la base de muchas de nuestras posturas(auto) destructivas y ha sido reforzada por diversos sistemas teóricos a lo largo de lahistoria occidental. Al margen de dualismos platónicos, de transcendencias judaicocristianasy del cogito cartesiano, la filosofía de Benedictus de Spinoza (1632-1677)nos invita a repensar los fundamentos de la realidad compleja en la cual estamosinmersos. Mi propósito en este artículo es tejer relaciones productivas entre algunasdimensiones de su filosofía, el pensamiento ambiental y la educación. El punto departida será la concepción spinozista de cuerpo. Este será definido como potencia quese expresa a la vez como productividad (fuerza causal) y sensibilidad (fuerza receptiva).El carácter esencialmente relacional y afectivo del cuerpo humano nos permitirápensarlo también como potencia compositiva. Desconstruyendo la dicotomíaentre Naturaleza y Cultura, propondré que reflexionemos sobre las composicioneshumano-tecnológicas con respecto a sus efectos sobre nuestra potencia de pensar yactuar. En conclusión, presentaré algunos comentarios sobre el rol de la educacióncomo espacio relacional, en el cual se pueden integrar de forma potenciadora lasdimensiones epistémica, ética, política y ambiental de nuestra existencia como partesinterdependientes de la Naturaleza.
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Sanz, Víctor. "KLEVER, WIM, Verba et sententioe Spinozoe or Lambertus van Velthuysen (1622-1685) on Benedictus de Spinoza, APA-Holland University Press, 1991, 92 págs." Anuario Filosófico 26, n.º 3 (4 de octubre de 2018): 745–46. http://dx.doi.org/10.15581/009.26.31217.

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

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Straipsnyje analizuojama dviejų Deleuze’o tapsmo ontologiją paveikusių klasikinių filosofų – Benedikto Spinozos ir Gottfriedo Leibnizo koncepcijos, ieškant jų įtakos pagrindinėms Deleuze’o sąvokoms. Tyrimo atspirties tašku pasirinkti Deleuze’o veikalai, skirti analizuoti minėtiems autoriams, kuriais remdamasis Deleuze’as kūrė savo autorinę filosofiją. Straipsnyje remiamasi teze, jog Deleuze’o filosofija nesuvokiama be nuorodų į klasikinę filosofiją. Jo sąvokos – senųjų sąvokų keitimo ir atnaujinimo rezultatas. Straipsnio pradžioje nagrinėjama Deleuze’o santykio su klasikiniais autoriais problema: kokios priežastys ir motyvai skatino Deleuze’ą domėtis filosofijos istorija pasirenkant mąstytojus, išvengiančius filosofijos tradicijos? Kokia prieiga prie klasikinių tekstų jam būdinga?Pagrindiniai žodžiai: imanencija, išraiška, būties vienbalsiškumas, klostė, įvykis.The Theoretical Origins of Some Gilles Deleuze’s ConceptsLaura Junutytė SummaryThe article analyzes the conceptions of Benedictus Spinoza and Gotfryd Leibniz, the authors who mostly influenced the ontology of becoming of Gilles Deleuze. The main object of this research is the first Deleuze’s publications about the traditional philosophers who became the basis for creating his original philosophy. The main thesis of this article is that Deleuze’s philosophy is incomprehensible without references to traditional philosophy because his concepts are a result of the transformation of old concepts. In the beginning of the article, the problem of Deleuze’s relationship with classical philosophers is considered: what kind of reasons and motives forced Deleuze to follow the history of philosophy and to choose the authors who avoid the tradition of philosophy? And what method was applied in reading these classical texts?Keywords: immanence, expression, univociy of being, the fold, the event.
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James, Susan. "Benedict de Spinoza". Philosophers' Magazine, n.º 58 (2012): 57–59. http://dx.doi.org/10.5840/tpm20125884.

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Garrett, Don. "Benedict De Spinoza". Idealistic Studies 22, n.º 3 (1992): 246. http://dx.doi.org/10.5840/idstudies199222341.

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Скобелев, Михаил Анатольевич. "Origin of the Pentateuch: Tradition and еру documentary hypothesis". Theological Herald, n.º 1(32) (15 de marzo de 2019): 39–51. http://dx.doi.org/10.31802/2500-1450-2019-32-39-51.

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В статье рассматривается проблема происхождения Пятикнижия. Согласно традиционному церковному взгляду, Пятикнижие всегда считалось произведением пророка Моисея. Однако уже в XVII веке - первой половине XVIII века появились исследователи (Бенедикт Спиноза, Ришар Симон, Жан Астрюк), утверждавшие, что весь текст Пятикнижия или отдельные его части не принадлежат пророку Моисею. Эти предположения получили дальнейшее развитие в трудах протестантских ученых Вильгельма Де Ветте, Э. Рейсса, Карла Графа, Г. Гупфельда и Ю. Велльгаузена. В результате Ю. Велльгаузен сформулировал гипотезу, согласно которой текст Пятикнижия состоит из четырех источников (документов): Ягвиста (J), Элогиста (E), Девтерономиста (D) и Жреческого Кодекса (P). Эта гипотеза получила название Документальной. Важно отметить, что самый ранний из этих источников, Ягвист, датируется Ю. Велльгаузеном IX в. до Р. Х. Таким образом, налицо очевидное противоречие между традиционным и критическим взглядами на происхождение книг Закона. Автор статьи излагает основные аргументы адептов Документальной гипотезы, отстаивающих компилятивный характер Пятикнижия, и пытается проследить отношение к ней в отечественной дореволюционной библеистике, католицизме и традиционном иудаизме. In the article the problem of Pentateuch’s origin is researched. According to the traditional Church position, the Pentateuch was always considered a work of the prophet Moses. But already in XVII century - first half of XVIII century they were scholars (Benedictus Spinoza, Richard Simon, Jean Astruc), who argued, that the entire text of Pentateuch or some of its parts do not belong to Moses. These assumptions received a development in the works of protestant scholars Wilhelm De Wette, E. Reuss, Karl Graf, G. Hupfeld and J. Wellhausen. As a result, J. Wellhausen formulated a hypothesis, that the Pentateuch’s text consists of four sources (documents) - Jahwist (J), Elohist (E), Deuteronomist (D) and Priesterkodex (P). This hypothesiswas called the Documentary hypothesis. It is important to notice, that the earliest of these sources was dated by Wellhausen to the IX century BC. So there is an obvious contradiction between the traditional and critical views on the Torah’s origin. The A. sets forth the main arguments of the followers of the documentary hypothesis, who argue a composite character of the Pentateuch, and tries to understand the attitude towards it in pre-revolotionary Russian biblical studies, in Catholicism and traditional Judaism.
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Hardin, C. L. y Henry E. Allison. "Benedict de Spinoza: An Introduction." Philosophical Review 99, n.º 1 (enero de 1990): 114. http://dx.doi.org/10.2307/2185210.

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Kato, Yoshi. "Foreshadowing Spinoza". Church History and Religious Culture 100, n.º 2-3 (3 de septiembre de 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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Pietarinen, Juhani. "Hope and the Uncertain Future". WISDOM 2, n.º 3 (1 de diciembre de 2014): 168. http://dx.doi.org/10.24234/wisdom.v2i3.107.

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Benedict Spinoza defined hope as an inconstant joy – inconstant, because hope involves uncertainty and doubt. Hope means optimism mixed with pe­ssimistic feelings. For Spinoza, hope amounts to an increase in our inherent active power, in our vitality or love of life, but because of being associated with fear, hope also involves something which is apt to re­duce this power. Our beliefs concerning future out­comes are crucial here. They form the ultimate basis of our hope.
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Dyck, Corey W. "The Spinozan-Wolffian Philosophy? Mendelssohn’s Philosophical Dialogues of 1755". Kant-Studien 109, n.º 2 (7 de junio de 2018): 251–69. http://dx.doi.org/10.1515/kant-2018-2004.

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Abstract: Mendelssohn’s Philosophische Gespräche (Philosophical Dialogues), first published in 1755, represents his first philosophical work in German and rather surprisingly for a debut, in the first two dialogues of that work Mendelssohn attempts nothing less than a defense of the legacy of the most controversial philosopher of his day, Benedict de Spinoza. In this paper, I attempt to enlarge the context, and if possible to raise the stakes, of Mendelssohn’s discussion in order to bring out what I take to be a much more ambitious project on Mendelssohn’s part, namely, not only the rehabilitation of a fellow Jewish thinker but also the rehabilitation of metaphysics as such by means of a thorough accounting of the Spinozan elements in the Wolffian philosophy. As I will show, framing the project of the Gespräche too narrowly is responsible for obscuring much of what I take to be most original and insightful in Mendelssohn’s use and interpretation of Wolff’s thought, as well as his ultimate purpose in resolving what he regarded as an ongoing crisis in metaphysics that is responsible to no small extent for its widespread neglect.
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Johnson, Keith Leslie. "On Some Motifs in Benjamin: Historiography as an Ethical Mode". Modernist Cultures 3, n.º 2 (mayo de 2008): 116–38. http://dx.doi.org/10.3366/e2041102209000379.

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In his recent book on Deleuze, Slavoj Žižek writes, “One of the unwritten rules of today's academia, from France to America, is the injunction to love Spinoza.” Perhaps no other philosopher cuts so sympathetic a figure, appealing to quite so broad a range of typically opposed camps. Everyone it would seem has nice things to say about Spinoza. Even some Christian and Jewish pietists, ironically, smile upon him nowadays, though they call him by different names. Whether Benedict or Baruch, Spinoza is the philosopher one can't help but love; or can one? Žižek himself hints at the thorny nature of Spinoza's amenability in the very act of touting it: tellingly, the injunction - and why is it an injunction, a fiat, and by whom is it levied? - extends only “from France to America.”
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Fradkin, Hillel G. "The “Separation” of Religion and Polities: The Paradoxes of Spinoza". Review of Politics 50, n.º 4 (1988): 603–27. http://dx.doi.org/10.1017/s0034670500041978.

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Benedict Spinoza is the first philosophical proponent of liberal democracy. In his Theologico-Political Tractate he calls for the liberation of philosophy from theology and for the subordination of religion to politics. Though Spinoza may have not influenced the American Founding Fathers directly, both the clarity and the paradoxes of his arguments are perhaps the best guide to understanding better the present-day conflicts over religion and politics in the United States. Spinoza's insistence on the prerogative of the political sovereign to exercise absolute authority in the sphere of moral action necessarily complicates religious values. But the “inconveniences” resulting from liberal democracy are justified in terms of justice.
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Duffy, Simon. "The Difference Between Science and Philosophy: the Spinoza-Boyle Controversy Revisited". Paragraph 29, n.º 2 (julio de 2006): 115–38. http://dx.doi.org/10.3366/prg.2006.0012.

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This article examines the seventeenth-century debate between the Dutch philosopher Benedict de Spinoza and the British scientist Robert Boyle, with a view to explicating what the twentieth-century French philosopher Gilles Deleuze considers to be the difference between science and philosophy. The two main themes that are usually drawn from the correspondence of Boyle and Spinoza, and used to polarize the exchange, are the different views on scientific methodology and on the nature of matter that are attributed to each correspondent. Commentators have tended to focus on one or the other of these themes in order to champion either Boyle or Spinoza in their assessment of the exchange. This paper draws upon the resources made available by Gilles Deleuze and Felix Guattari in their major work What is Philosophy?, in order to offer a more balanced account of the exchange, which in its turn contributes to our understanding of Deleuze and Guattari's conception of the difference between science and philosophy.
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Davenport, Nancy. "Odilon Redon, Armand Clavaud, and Benedict Spinoza: Nature as God". Religion and the Arts 10, n.º 1 (2006): 1–38. http://dx.doi.org/10.1163/156852906776520245.

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AbstractThe enigma of Odilon Redon's art and his lifelong disinterest in discussing it directly have caused his critics and admirers to range widely in their investigations across the cultural, philosophical, and mystical landscape of his time and habitats: fin de siècle France in Paris and his family home and vineyard at Peyrelebade outside Bordeaux. This essay looks closely at two lesser known aspects of his childhood and adolescence: his mystical devotion to the rituals of the Catholic faith and, contradictorily, his close friendship with an older man, the polymath Bordelais botanist, Armand Clavaud. The artist's and the scientist's shared devotion for Nature in its spiritual richness evident in their writing, their intense observation, their perceptive recording, and their shared interest in the pantheistic philosophy of Spinoza with respect to Nature and to God, offer insights into Redon's mind and art that have not been considered together before and which seem to the author to be elemental if one is to understand its power and content.
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31

Ogbujah, Columbus N. "Benedict de Spinoza’s Virtue". Dialogue and Universalism 31, n.º 2 (2021): 107–22. http://dx.doi.org/10.5840/du202131223.

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Benedict de Spinoza (1632–1677) was about the most radical of the early modern philosophers who developed a unique metaphysics that inspired an intriguing moral philosophy, fusing insights from ancient Stoicism, Cartesian metaphysics, Hobbes and medieval Jewish rationalism. While helping to ground the Enlightenment, Spinoza’s thoughts, against the intellectual mood of the time, divorced transcendence from divinity, equating God with nature. His extremely naturalistic views of reality constructed an ethical structure that links the control of human passion to virtue and happiness. By denying objective significance to things aside from human desires and beliefs, he is considered an anti-realist; and by endorsing a vision of reality according to which everyone ought to seek their own advantage, he is branded ethical egoist. This essay identified the varying influences of Spinoza’s moral anti-realism and ethical egoism on post-modernist thinkers who decried the “naïve faith” in objective and absolute truth, but rather propagated perspective relativity of reality. It recognized that modern valorization of ethical relativism, which in certain respects, detracts from the core values of the Enlightenment, has its seminal roots in his works.
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Богун, Олег. "ECO-SPINOZISM AS A CURRENT CONTEXT FOR THE BENEDICT SPINOZA METAPHYSICS’". Human Studies: a collection of scientific articles. Series of «Philosophy», n.º 38 (6 de diciembre de 2019): 11–23. http://dx.doi.org/10.24919/2522-4700.38.186109.

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33

Taylor, Mark. "The Lower Criticism". Representations 150, n.º 1 (2020): 32–60. http://dx.doi.org/10.1525/rep.2020.150.1.32.

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This essay reassesses Matthew Arnold’s place in the history of modern criticism, arguing that his most important contribution to that history was his refashioning of the critic as an empty and recessive type of agent. Arnold’s famous call for criticism to abandon the “sphere of practical life” was no mere slogan, but the product of an extended meditation on the nature of agency and action, undertaken in dialogue with the works of the philosopher Benedict de Spinoza. From Spinoza’s “lower” criticism, Arnold derived a method that both approaches individual texts as actions and stresses the critic’s role in “composing” those texts as individuals in the first place. To perform these functions, however, criticism must renounce its claim to count as an action in its own right. The essay traces the development of this method from Arnold’s early essays on Spinoza through his mature criticism of the 1860s and 70s and considers its bearing on the wide variety of practices that describe themselves as “critical” today.
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Chappell, Larry W. "The Theory and Rhetoric of Liberty in Spinoza’s Political Philosophy". American Review of Politics 7 (1 de enero de 1987): 43–59. http://dx.doi.org/10.15763/issn.2374-7781.1986.7.0.43-59.

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Benedict Spinoza is widely regarded as a major figure in the history of philosophy and a minor figure in the history of political philosophy. This judgment has merit. Spinoza’s political writings do not approach his Ethics in originality, penetration or influence; nor do they compare well with the writings of the great political philosophers. Nevertheless, Spinoza’s political writings reveal keen insights into problems of liberal thought. His contribution to liberal thought involves attempt to reconcile a Hobbesian conception of authority and an apparent commitment to a wide range of civil liberties.
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Morejón, Gil. "Negativity in Spinozist Politics". Journal of Speculative Philosophy 36, n.º 2 (1 de julio de 2022): 232–43. http://dx.doi.org/10.5325/jspecphil.36.2.0232.

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ABSTRACT In this article I challenge a common reading of Benedict de Spinoza’s political philosophy, which holds that since his metaphysics is entirely positive or affirmative, his politics must be affirmative as well. In the first part, I show how this interpretation is found in the works of Gilles Deleuze and Antonio Negri. In the second part, I show that the negative has no ontological reality in Spinoza’s metaphysics. In the third, building on the work of Alexandre Matheron, I show that there is nevertheless real and unavoidable negativity in Spinozist politics, and that according to Spinoza, sad passions and repression must lie at the heart of any political society.
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36

Phillips, Elaine A. "A Brief History of Old Testament Criticism: From Benedict Spinoza to Brevard Childs". Bulletin for Biblical Research 23, n.º 2 (1 de enero de 2013): 259–61. http://dx.doi.org/10.2307/26424688.

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Dahlbeck, Johan. "Spinoza on the teaching of doctrines: Towards a positive account of indoctrination". Theory and Research in Education 19, n.º 1 (23 de febrero de 2021): 78–99. http://dx.doi.org/10.1177/1477878521996235.

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The purpose of this article is to add to the debate on the normative status and legitimacy of indoctrination in education by drawing on the political philosophy of Benedict Spinoza (1632–1677). More specifically, I will argue that Spinoza’s relational approach to knowledge formation and autonomy, in light of his understanding of the natural limitations of human cognition, provides us with valuable hints for staking out a more productive path ahead for the debate on indoctrination. This article combines an investigation into the early modern history of political ideas with a philosophical inquiry into a persistent conceptual problem residing at the heart of education. As such, the aim of the article is ultimately to offer an account of indoctrination less fraught with the dangers of epistemological and political idealism that often haunt rival conceptions.
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38

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

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Widigdo, Mohammad Syifa Amin y Abd Razak Bin Zakaria. "Revelation in the Muslim, Christian, and Jewish Traditions: A Critical Analysis of Muhammad Abduh’s Notion of Revelation through the Lens of Joseph Ratzinger and Benedict De Spinoza". Religions 12, n.º 9 (2 de septiembre de 2021): 718. http://dx.doi.org/10.3390/rel12090718.

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This research investigated one of the foundational notions of religion, i.e., revelation, as presented by Muhammad Abduh (d. 1905) in Risālatal-Tawḥīd and Risālatal-Wāridāt, through a comparison with the understanding of revelation in the Catholic tradition, as elucidated by Pope Ratzinger (b. 1927), and in Judaism, as presented by the Jewish scholar B. D. Spinoza (d. 1677). This research closely considered Abduh’s works to reveal whether the notion of revelation in the Islamic tradition is different from or analogous to its counterparts in Catholicism and Judaism. Although these authors’ religious backgrounds are diverse, their understandings of revelation are analogous in the sense that revelation is understood as beyond the linguistic realm. However, they each have different religious and intellectual stances regarding the valid interpretation and knowledge of revelation; where Ratzinger relies on the Church’s authority, Spinoza believes in the efficacy of holy scripture, and Abduh has more confidence in the use of reason in understanding revelation. By delineating the commonalities and differences of the ideas of these three scholars from different religious backgrounds, a more open and fruitful interreligious conversation can be further cultivated.
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40

Tănăsescu, Gabriela. "Philosophy and Theological Rationalism". Dialogue and Universalism 31, n.º 2 (2021): 123–44. http://dx.doi.org/10.5840/du202131224.

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The paper aims to circumscribe, through a specific history of ideas approach, the relevance of Benedict Spinoza’s theological rationalism to the major debate which generated the Early Enlightenment, the radical conception on the new status of philosophy in relation to theology, on libertas philosophandi and rational philosophizing. The main lines of Spinoza’s theological rationalism are sustained as being inspired and encouraged by Hobbes’ “negative theology,” the only theology considered consonant with the “true philosophy.” The paper also indicates the originality of Spinoza’s theological criticism and the reasons under which Hobbes—despite the radicalism of his biblical interpretation and of his thesis of separating the philosophy (natural science) from theology—Hobbes enjoyed an attenuated critical reception compared to that one applied to Spinoza and the “acute” tone of which was set by Leibniz.
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41

Laberge, Yves. "[Benedictus de] Spinoza, Oeuvres. I. Premiers Écrits. Édition critique et notes sous la direction de Pierre-François Moreau. Introductions de Filippo Mignini. Traduction par Michelle Beyssade et Joël Ganault. Notes par Michelle Beyssade et Filippo Mignini. Introduction générale à la nouvelle édition des Oeuvres complètes par Pierre-François Moreau. Paris, Presses Universitaires de France (coll. « Épiméthée »), 2009 [1670], 479 p." Laval théologique et philosophique 67, n.º 2 (2011): 406. http://dx.doi.org/10.7202/1007027ar.

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42

Poulsen, Frederik. "Book Review: A Brief History of Old Testament Criticism: From Benedict Spinoza to Brevard Childs". Biblical Theology Bulletin: Journal of Bible and Culture 44, n.º 3 (22 de julio de 2014): 163–64. http://dx.doi.org/10.1177/0146107914540491a.

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43

Preus, J. Samuel. "A Hidden Opponent in Spinoza'sTractatus". Harvard Theological Review 88, n.º 3 (julio de 1995): 361–88. http://dx.doi.org/10.1017/s0017816000030856.

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Studies of Benedict Spinoza's biblical interpretation rarely pay more than cursory attention to the contemporary context of that work. Analyses tend to focus on authors whom Spinoza singled out for attack in hisTractatus Theologico-Politicus, such as Moses Maimonides (died 1204) and a rabbi who later attacked him, Judah ibn Alfakhar (died 1235). After his excommunication in 1656, however, most of Spinoza's intellectual and social circle—those with whom he shared his philosophical ideas and surely his ideas about the Bible—were Christian, or of Christian background, and not Jews. Spinoza'sTreatisewas not conceived in a vacuum or in a segregated Jewish context, nor was it aimed primarily at Jewish readers. Among Christians, the work engaged a national debate, involving church, state, and the universities, about the authority and interpretation of the Bible. Great political as well as intellectual issues were at stake.
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44

Dahlbeck, Moa De Lucia. "Legal Theory and the Problem of Machine Opacity: Spinoza on Intentionality, Prediction and Law". Morals & Machines 1, n.º 2 (2021): 50–59. http://dx.doi.org/10.5771/2747-5174-2021-2-50.

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In this paper I will approach the problem of machine opacity in law, according to an understanding of it as a problem revolving around the underlying philosophical tension between description and prescription in law and legal theory. I will use the problem of machine opacity, and its effects on the lawmaker’s activity, as a practical backdrop for a discussion of the associations upheld by legal theory between law’s normative ideals and its preferred, normatively neutral, method for achieving these. My discussion of this problem will provide a preliminary answer to the question whether it is machine opacity - by introducing an unfamiliar kind of intentionality into the legal sphere which disturbs the predictability of law - that renders the contemporary lawmaker’s job difficult, or, whether this difficulty indeed comes with the lawmaker’s job description. I will turn to early rationalist Benedict Spinoza (1632-1677) and particularly his explanation of law in the Theological Political Treatise (TTP) for analytical assistance in my discussion.
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45

Marey, А. V. "The concept “people” in the modern European political thought: Hobbes, Spinoza, Pufendorf". Slovo.ru: Baltic accent 11, n.º 3 (2020): 8–24. http://dx.doi.org/10.5922/2225-5346-2020-3-1.

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The author considers the evolution of the concept “people” in the political philosophy of Thomas Hobbes, Samuel Pufendorf and Benedict Spinoza. The political thought of Europe in the 17th century demonstrates a conscious turn from the medieval scholastic tradition of thinking about people and power. Politics begins to be thought of as a complex of human ac­tions aimed at achieving certain human goals. This, in turn, leads to the rationalisation of politics and, as a consequence, to the rejection of one of the most powerful mystical and theo­logical abstractions of the late Middle Ages — the concept “people” as a kind of mystical body. Protestant science makes a clear choice in favour of interpreting the concept as an “arti­ficial person”. The author emphasizes that the introduction of the concept “natural state” led to changes in the ontological status of people in political theory. The concept “people” becomes “a flickering subject” that appears during the transition from a natural state to a civil one and disappears when the transition goes in the opposite direction. In a civil state, people become an active subject when they perform the function of the legislator. In other cases, people as a political subject transform into a certain multitude, consisting of separate individuals.
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46

Koistinen, Ollie. "Spinoza’s Ode to Reason". Dialogue and Universalism 31, n.º 3 (2021): 265–79. http://dx.doi.org/10.5840/du202131356.

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In this paper, the main features of Spinoza’s conception of Reason are laid out. First, how Reason differs on the one hand from opinion and imagination and on the other hand from intuitive knowledge. After that the validation of Reason is considered. As I interpret Benedict de Spinoza, even finite subjects enjoy freedom of Reason. I will give the reasons for this doctrine which seems to be inconsistent with Spinoza’s universal determinism. One of the most fascinating aspects of Spinoza’s rationalism is that the acts of reason are intrinsically motivating in bringing joy to the thinker. I will try to make sense of that view. In the concluding section of the paper, I try to make sense of how this affective feature of reasoning as an intrinsically joyful activity leads to rational love of God which, if things go well, leads to intellectual love of God in which our blessedness or salvation lies.
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47

Higgins, David. "Climate Pessimism and Human Nature". Humanities 11, n.º 5 (20 de octubre de 2022): 129. http://dx.doi.org/10.3390/h11050129.

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This article builds on scholarship that understands climate change not only as a geophysical phenomenon, but also as a complex idea. It argues for a historicised analysis of what it terms “climate pessimism”: the belief that catastrophic global heating cannot be prevented. Focusing especially on nonfictional texts by Jonathan Franzen and Roy Scranton, it suggests that climate pessimism draws on a Western intellectual tradition that takes a sceptical view of human capacities and the possibility of progress. At the same time, climate pessimism tends to evoke an idea of atomised human nature associated with capitalistic modernity. Franzen draws on ideas from evolutionary psychology in a rather simplistic way. Scranton, a more complex thinker, engages not only with Buddhist thought but also with the philosophies of Benedict Spinoza and Arthur Schopenhauer. Although often criticised as a “doomer”, he sometimes moves towards an epistemological pluralism and sense of human potentiality. The concluding section brings in the concept of the pluriverse as both a corrective to climate pessimism’s tendency to Westerncentrism, and a point of connection to Scranton’s work.
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48

García, César. "Searching for Benedict de Spinoza in the history of communication: His influence on Walter Lippmann and Edward Bernays". Public Relations Review 41, n.º 3 (septiembre de 2015): 319–25. http://dx.doi.org/10.1016/j.pubrev.2015.01.003.

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49

Goetschel, Willi. "Moira Gatens, ed. Feminist Interpretations of Benedict Spinoza. University Park, PA: Pennsylvania State University Press, 2009, xiv, 239 pp." AJS Review 35, n.º 1 (abril de 2011): 197–200. http://dx.doi.org/10.1017/s0364009411000250.

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50

Dvorkin, I. "Jewish philosophy as a Direction of the World philosophy of Modern and Contemporary Times". RUDN Journal of Philosophy 23, n.º 4 (15 de diciembre de 2019): 430–42. http://dx.doi.org/10.22363/2313-2302-2019-23-4-430-442.

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This article represents an analysis of the Jewish philosophy of the Modern and Contemporary as the holistic phenomenon. In contrast to antiquity and the Middle Ages, when philosophy was a rather marginal part of Jewish thought, in Modern Times Jewish philosophy is formed as a distinct part of the World philosophy. Despite the fact that representatives of Jewish philosophy wrote in different languages and actively participated in the different national schools of philosophy, their work has internal continuity and integrity. The article formulates the following five criteria for belonging to Jewish philosophy: belonging to philosophy itself; reliance on Jewish sources; the addressee of Jewish philosophy is an educated European; intellectual continuity (representatives of the Jewish philosophy of Modern and Contemporary Periods support each other, argue with each other and protect each other from possible attacks from other schools); working with a set of specific topics, such as monism, ethics and ontology, the significance of behavior and practical life, politics, the problem of man, intelligence, language and hermeneutics of the text, Athens and Jerusalem, dialogism. The article provides a list of the main authors who satisfy these criteria. The central ones can be considered Baruch (Benedict) Spinoza, Moshe Mendelssohn, Shlomo Maimon, German Cohen, Franz Rosenzweig, Josef Dov Soloveichik, Leo Strauss, Abraham Yehoshua Heshel, Eliezer Berkovich, Emil Fackenheim, Mordechai Kaplan, Emmanuel Levinas. The main conclusion of the article is that by the end of the 20th century Jewish philosophy, continuing both the traditions of classical European philosophy and Judaism, has become an important integral part of Western thought.
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