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  1. Massimo Adinolfi (2012). Continuare Spinoza: Un'esercitazione Filosofica. Editori Internazionali Riuniti.
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  2. Jacob Adler (2013). The Strange Case of the Missing Title Page: An Investigation in Spinozistic Bibliography. Intellectual History Review 23 (2):259-262.
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  3. Jacob Adler (2012). Joseph Solomon Delmedigo: Student of Galileo, Teacher of Spinoza. Intellectual History Review 23 (1):141-157.
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  4. Jacob Adler (1996). Spinoza's Physical Philosophy. Archiv für Geschichte der Philosophie 78 (3):253-276.
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  5. 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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  6. Jacob Adler (1989). The Development of Three Concepts in Spinoza. Southwest Philosophy Review 5 (1):23-32.
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  7. 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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  8. 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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  9. Ernst Altkirch (1911). XIV. Die Bildnisse Spinozas. Archiv für Geschichte der Philosophie 24 (3):370-380.
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  10. 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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  11. 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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  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. Branka Arsic (2003). Bodies, Masses, Power, Spinoza and His Contemporaries. Review of Metaphysics 56 (4):892-893.
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  16. C. E. B. (1963). Spinoza. Review of Metaphysics 17 (1):155-155.
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  17. C. E. B. (1963). Spinoza. Review of Metaphysics 17 (1):155-155.
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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. Paul J. Bagley (1999). Spinoza, Liberalism, and the Question of Jewish Identity. Review of Metaphysics 52 (3):730-731.
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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. 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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  36. Gail Belaief (1971). Spinoza's Philosophy of Law. The Hague,Mouton.
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  37. David Bell (1984). Spinoza in Germany From 1670 to the Age of Goethe. Institute of Germanic Studies, University of London.
  38. 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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  39. 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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  40. 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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  41. 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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  42. Jonathan Bennett (1986). Spinoza. Idealistic Studies 16 (2):179-181.
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  43. Jonathan Bennett (1986). Spinoza on Error. Philosophical Papers 15 (1):59-73.
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  44. Jonathan Francis Bennett (2001). Learning From Six Philosophers: Descartes, Spinoza, Leibniz, Locke, Berkeley, Hume, 2 Volumes. Oxford University Press (Hardcover).
    In this illuminating, highly engaging book, Jonathan Bennett acquaints us with the ideas of six great thinkers of the early modern period: Descartes, Spinoza, Leibniz, Locke, Berkeley, and Hume. For newcomers to the early modern scene, this lucidly written work is an excellent introduction. For those already familiar with the time period, this book offers insight into the great philosophers, treating them as colleagues, antagonists, students, and teachers.
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  45. A. Berg-Sorensen (2005). Spinoza and the Question of Freedom. Political Theory 33 (1):96-99.
  46. Jeffrey A. Bernstein (2008). Aggadic Moses. Idealistic Studies 38 (1/2):3-21.
    This paper attempts to explore the problem of collective identity and its subsequent historical legacies through a reading of Spinoza’s and Freud’s respective accounts of Moses. In working their way through the aggadah (i.e., legend) of Moses, both Spinoza and Freud find the halakhic (i.e., legal) core of collectivity to be expressed in and as social mediation. Moreover, both thinkers discover that the occlusion of this core leads to a collective trauma (in Freud’s sense), the symptom of which is the (...)
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  47. Jeffrey A. Bernstein (1999). Balibar, Etienne. Spinoza and Politics. Review of Metaphysics 53 (2):426-428.
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  48. Martin A. Bertman (1970). Rational Pursuit in Spinoza's Tractatus de Intellectus Emendatione. New Scholasticism 44 (2):236-248.
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  49. Amalia Bettini (2005). Il Cristo di Spinoza. Ghibli.
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  50. D. Bidney (1942). Joachim on Spinoza's Tractatus de Intellectus Emendatione. Philosophical Review 51 (1):47-65.
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