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  1. Massimo Adinolfi (2012). Continuare Spinoza: Un'esercitazione Filosofica. Editori Internazionali Riuniti.
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  2. Brent Adkins (2009). True Freedom: Spinoza's Practical Philosophy. Lexington Books.
    Introduction -- Spinoza : a user's guide -- The curious incident of the rude driver in the SUV -- What's love got to do with it? -- On not being oneself or the shmoopy effect -- The big picture -- What is mind? : no matter : what is matter? : never mind -- True freedom -- Bodies in motion -- The body politic -- Religion -- The environment -- Conclusion: How to be a Spinozist in three easy steps.
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  3. Jacob Adler (1989). Divine Attributes in Spinoza. Philosophy and Theology 4 (1):33-52.
    Are the divine attributes intrinsic or relational properties of God? That is, can we ascribe the attributes to God, without relation to the things which God produces;or can we ascribe them to God only in relation to those things? In discussing the various aspects of this very old question, I argue that both views find strong support in the Ethics and other works. Spinoza’s “pantheism” removes the apparent contradiction between the two conceptions.
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  4. Jacob Adler (1989). The Development of Three Concepts in Spinoza. Southwest Philosophy Review 5 (1):23-32.
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  5. Fokke Akkerman (2009). Humanism and Religion in the Works of Spinoza. In Arie Johan Vanderjagt, A. A. MacDonald, Z. R. W. M. von Martels & Jan R. Veenstra (eds.), Christian Humanism: Essays in Honour of Arjo Vanderjagt. Brill.
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  6. Henry E. Allison (1992). Spinoza and the Philosophy of Immanence: Reflections on Yovel's the Adventures of Immanence. Inquiry 35 (1):55 – 67.
    This essay examines the main line of argument of Yirmiyahu Yovel's The Adventures of Immanence. Expressing general agreement with Yovel's central thesis that Spinoza's ?immanent revolution? marked an important tuming?point in the history of modernity and profoundly influenced subsequent thought, I none the less take issue with some of the details of the story. In particular, I question his omission of Lessing, his account of the relationship between Spinoza and Kant, and his treatment of Marx. In a final section I (...)
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  7. Nimrod Aloni (2008). Spinoza as Educator: From Eudaimonistic Ethics to an Empowering and Liberating Pedagogy. Educational Philosophy and Theory 40 (4):531-544.
    Although Spinoza's formative influence on the cultural ideals of the West is widely recognized, especially with reference to liberal democracy, secular humanism, and naturalistic ethics, little has been written about the educational implications of his philosophy. This article explores the pedagogical tenets that are implicit in Spinoza's writings. I argue (1) that Spinoza's ethics is eudaimonistic, aiming at self-affirmation, full humanity and wellbeing; (2) that the flourishing of individuals depends on their personal resources, namely, their conatus, power, vitality or capacity (...)
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  8. Meter Amevans (1934). Book Review:Cartesio. Francesco Olgiati; Spinoza Nel Terzo Centenario Della Sua Nascita. ; Arturo Schopenhauer: L'Ambiente, La Vita, Le Opere. Umberto A. Padovani. [REVIEW] Ethics 44 (4):476-.
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  9. Meter Amevans (1934). Book Review:Cartesio. Francesco Olgiati; Spinoza Nel Terzo Centenario Della Sua Nascita. ; Arturo Schopenhauer: L'Ambiente, La Vita, Le Opere. Umberto A. Padovani. [REVIEW] Ethics 44 (4):476-.
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  10. Doug Anderson (2009). Santayana and Spinoza On Philosophic Liberty. Overheard in Seville 27 (27):9-17.
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  11. Marc Angel (2009). Maimonides, Spinoza and Us: Toward an Intellectually Vibrant Judaism. Jewish Lights Pub..
    Faith in reason, reason in faith -- The nature of God, the God of nature -- Torah from heaven -- Divine providence -- The oral Torah and rabbinic tradition -- Religion and superstition -- Israel and humanity -- Conversion to Judaism -- Eternal Torah, changing times -- Faith and reason.
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  12. Saverio Ansaldi (2003). Love, Perfection, and Power in Spinoza. Graduate Faculty Philosophy Journal 24 (2):59-74.
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  13. Maria Rosa Antognazza (2009). Leibniz Lecteur de Spinoza. The Leibniz Review 19:71-75.
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  14. Richard E. Aquila (1983). States of Affairs and Identity of Attributes in Spinoza. Midwest Studies in Philosophy 8 (1):161-179.
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  15. Leslie Armour (1992). Being and Idea: Developments of Some Themes in Spinoza and Hegel. G. Olms Verlag.
  16. Aurelia Armstrong (2009). Natural and Unnatural Communities: Spinoza Beyond Hobbes. British Journal for the History of Philosophy 17 (2):279-305.
  17. Josiane Boulad Ayoub (1982). Simone Weil et Spinoza: Essai d'interprétation Alain Goldschläger Sherbrooke: Editions Naaman, 1982. 238 p. Dialogue 21 (04):774-775.
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  18. Paul Bagley (2005). Meaning in Spinoza's Method. International Philosophical Quarterly 45 (1):133-136.
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  19. Paul J. Bagley (2008). Philosophy, Theology, and Politics: A Reading of Benedict Spinoza's Tractatus Theologico-Politicus. Brill.
    Examining the philosophical, theological, and political teachings of the Tractatus theologico-politicus, this book proposes that Benedict Spinoza fashions a ...
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  20. Jonathan Bushnell Bakker (1982). Deborin's Materialist Interpretation of Spinoza. Studies in East European Thought 24 (3):175-183.
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  21. Etienne Balibar (2006). Sub Specie Universitatis. Topoi 25 (1-2):3-16.
    As a contribution to the debate on the future of philosophy as an autonomous discipline beyond its current function within Western-type universities, a comparison is offered between three diverging strategies of “speaking the universal” which keep their relevance today; the “Double Truth” strategy for secular tolerance, illustrated by Spinoza and Wittgenstein; the construction of the universal as “hegemony,” analyzed by Hegel and Marx in terms of collective consciousnesses or ideologies; and the program of generalized translation as it emerges from the (...)
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  22. Etienne Balibar (2005). Potentia Multitudinis, Quae Una Veluti Mente Ducitur : Spinoza on the Body Politic. In Stephen H. Daniel (ed.), Current Continental Theory and Modern Philosophy. Northwestern University Press.
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  23. Etienne Balibar (1998/2008). Spinoza and Politics. Verso.
    The Spinoza party -- The Tractatus Theologico-Politicus: a democratic manifesto -- The Tractatus Politicus: a science of the state -- The Ethics: a political anthropology -- Politics and communication.
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  24. Albert G. A. Balz (1937). Cartesian Refutations of Spinoza. Philosophical Review 46 (5):461-484.
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  25. Fritz Bamberger (2003). Spinoza and Anti-Spinoza Literature: The Printed Literature of Spinozism, 1665-1832. Hebrew Union College Press.
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  26. S. Barbone (2001). Collective Imaginings: Spinoza, Past and Present. Australasian Journal of Philosophy 79 (3):429 – 431.
    Book Information Collective Imaginings: Spinoza, Past and Present. By Moira Gatens and Genevieve Lloyd. Routledge. London and New York. 1999. Pp. vi + 169. Paperback, US$20.99, £12.00.
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  27. Steven Barbone (2011). Spinoza in Love. In Adrianne Leigh McEvoy (ed.), Sex, Love, and Friendship: Studies of the Society for the Philosophy of Sex and Love: 1993-2003. Rodopi.
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  28. Steven Barbone (2008). Review of Charlie Huenemann (Ed.), Interpreting Spinoza: Critical Essays. [REVIEW] Notre Dame Philosophical Reviews 2008 (7).
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  29. Steven Barbone & Lee Rice (1999). Spinoza and Necessary Existence. Philosophia 27 (1-2):87-97.
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  30. H. Barker (1940). Spinoza's “Tractatus de Intellectus Emendatione”: A Commentary By the Late Harold H. Joachim. [REVIEW] Philosophy 15 (60):434-.
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  31. H. Barker (1938). Notes on the Second Part of Spinoza's Ethics (I). Mind 47 (186):159-179.
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  32. H. Barker (1938). Notes on the Second Part of Spinoza's Ethics (II). Mind 47 (187):281-302.
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  33. H. Barker (1938). Notes on the Second Part of Spinoza's Ethics (III.). Mind 47 (188):417-439.
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  34. Clifford Barrett (1935). Book Review:The Philosophy of Spinoza. Harry Austryn Wolfson. [REVIEW] Ethics 45 (4):452-.
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  35. Pierfrancesco Basile (2012). Russell on Spinoza's Substance Monism. Metaphysica 13 (1):27-41.
    Russell’s critique of substance monism is an ideal starting point from which to understand some main concepts in Spinoza’s difficult metaphysics. This paper provides an in-depth examination of Spinoza’s proof that only one substance exists. On this basis, it rejects Russell’s interpretation of Spinoza’s theory of reality as founded upon the logical doctrine that all propositions consist of a predicate and a subject. An alternative interpretation is offered: Spinoza’s substance is not a bearer of properties, as Russell implied, but an (...)
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  36. Pierfrancesco Basile (2010). Kant, Spinoza, and the Metaphysics of the Ontological Proof. Metaphysica 11 (1):17-37.
    This paper provides an interpretation and evaluation of Spinoza's highly original version of the ontological proof in terms of the concept of substance instead of the concept of perfection in the first book of his Ethics. Taking the lead from Kant'€™s critique of ontological arguments in the Critique of Pure Reason, the paper explores the underlying ontological and epistemological presuppositions of Spinoza'€™s proof. The main topics of consideration are the nature of Spinoza's definitions, the way he conceives of the relation (...)
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  37. Bruce Baugh (2011). Time, Duration and Eternity in Spinoza. Comparative and Continental Philosophy 2 (2):211-233.
    I use Jonathan Bennett’s, Gilles Deleuze’s and Pierre Macherey’s interpretations of Spinoza to extract a theory of time and duration from Spinoza. I argue that although time can be considered a product of the imagination, duration is a real property of existing things and corresponds to their essence, taking essence (as Deleuze does) as a degree of power of existing. The article then explores the relations among time, duration, essence and eternity, arguing against the idea that Spinoza’s essences or Spinoza’s (...)
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  38. Alain Beaulieu (2007). La grammaire de la renaissance spinoziste. The Proceedings of the Twenty-First World Congress of Philosophy 11:1-11.
    Depuis le milieu des annees 1960, les etudes spinozistes ont pris un nouvel essor sous l'impulsion du courant marxiste qui a vu dans le programme de liberation des collectivites pense par Spinoza le projet politique le plus apte ä assurer une reponse ä la crise de legitimite du marxisme. Dans la foulee de certaines intuitions de Althusser, et ä la lumiere de la conceptualite spinoziste, plusieurs penseurs (notamment Deleuze, Negri, Macherey, Matheron et Virno) ont ainsi propose un nouveau modele d'organisation (...)
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  39. Alain Beaulieu (2003). L' Éthique de Spinoza dans l'œuvre de Gilles Deleuze. Dialogue 42 (02):211-.
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  40. Gail Belaief (1971). Spinoza's Philosophy of Law. The Hague,Mouton.
  41. David Bell (1984). Spinoza in Germany From 1670 to the Age of Goethe. Institute of Germanic Studies, University of London.
  42. Jeffrey Bell (2011). Between Realism and Anti-Realism: Deleuze and the Spinozist Tradition in Philosophy. Deleuze Studies 5 (1):1-17.
    In 1967, after a talk Deleuze gave to the Society of French Philosophy, Ferdinand Alquiéé expressed concern during the question and answer session that perhaps Deleuze was relying too heavily upon science and not giving adequate attention to questions and problems that Alquiéé took to be distinctively philosophical. Deleuze responded by agreeing with Alquiéé; moreover, he argued that his primary interest was precisely in the metaphysics science needs rather than in the science philosophy needs. This metaphysics, Deleuze argues, is to (...)
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  43. Kimlyn J. Bender (2000). The Ethics of Immanence: The Metaphysical Foundations of Spinoza's Moral Philosophy. Sophia 39 (2):31-55.
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  44. Jane Bennett (2004). The Force of Things: Steps Toward an Ecology of Matter. Political Theory 32 (3):347-372.
    This essay seeks to give philosophical expression to the vitality, willfullness, and recalcitrance possessed by nonhuman entities and forces. It also considers the ethico-political import of an enhanced awareness of "thing-power." Drawing from Lucretius, Spinoza, Gilles Deleuze, Bruno Latour, and others, it describes a materialism of lively matter, to be placed in conversation with the historical materialism of Marx and the body materialism of feminist and cultural studies. Thing-power materialism is a speculative onto-story, an admittedly presumptuous attempt to depict the (...)
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  45. Jonathan Bennett, Eight Questions About Spinoza.
    Perhaps the biggest radically unsolved problem about Part II of the Ethics is something that occurs in Part I, namely the definition of ‘attribute’ as ‘that which intellect perceives of substance as its essence’ (1d4). The term ‘intellect’ brings in just one of the attributes, namely thought, raising the question: A. What special privilege does thought have that entitles it to figure in the explanation of the..
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  46. Jonathan Bennett, Glimpses of Spinoza.
    About thirty years ago I began studying Spinoza’s philosophy, especially as expressed in his Ethics. In these pages I shall describe some aspects of his thought, in the hope of making him sound worth the intermittent labor of three decades. The best reasons for finding him so absorbingly interesting lie in hard, technical details which cannot be presented here, but I hope I can say something from which an impression may emerge.
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  47. Jonathan Bennett (2003). Learning From Six Philosophers: Descartes, Spinoza, Leibniz, Locke, Berkeley, Hume, Volume 1. Clarendon Press (Paperback).
    Jonathan Bennett engages with the thought of six great thinkers of the early modern period: Descartes, Spinoza, Leibniz, Locke, Berkeley, Hume. While not neglecting the historical setting of each, his chief focus is on the words they wrote. What problem is being tackled? How exactly is the solution meant to work? Does it succeed? If not, why not? What can we learn from its success or its failure? These questions reflect Bennett's dedication to engaging with philosophy as philosophy, not as (...)
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  48. Jonathan Bennett (1986). Spinoza. Idealistic Studies 16 (2):179-181.
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  49. Jonathan Bennett (1986). Spinoza on Error. Philosophical Papers 15 (1):59-73.
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  50. Jonathan Bennett (1965). A Note on Descartes and Spinoza. Philosophical Review 74 (3):379-380.
    DESCARTES was a dualist and Spinoza a monist. If this marks a contrast between them, there ought to be a question to which Descartes’s answer was “two” and Spinoza’s “one”. (a) How many substances are there? Spinoza: “One.” Descartes: “Strictly speaking, one; but if we relax the criteria for substantiality a little, millions.” On no interpretation of the question did Descartes answer, “Two.” (b) How many basic kinds of substance are there? Descartes: “Two.” Spinoza: “Two; though there is only one (...)
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