John R. T. Grey Michigan State University
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  • Faculty, Michigan State University
  • PhD, Boston University, 2012.

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  1. John Grey (2016). Descartes and the First Cartesians by Roger Ariew. Journal of the History of Philosophy 54 (1):167-168.
    The title of Roger Ariew’s new book parallels that of his earlier collection of essays, Descartes and the Last Scholastics, published in 1999 and widely regarded as a signal contribution to the study of Descartes’s relationship to his intellectual predecessors. Some of the themes of that work are reflected in the new book as well. In both, Ariew seeks to overthrow the myth of Descartes as staunch opponent of Scholasticism by revealing his affinities to strands of Scholastic thought. Indeed, given (...)
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    John Grey, Spinoza: Moral Philosophy.
    Spinoza: Moral Philosophy Like many European philosophers in the early modern period, Benedict de Spinoza developed a moral philosophy that fused the insights of ancient theories of virtue with a modern conception of humans, their place in nature, and their relationship to God. Unlike many other authors in this period, however, Spinoza was strongly … Continue reading Spinoza: Moral Philosophy →.
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  3.  38
    John Grey (2014). Spinoza on Composition, Causation, and the Mind's Eternity. British Journal for the History of Philosophy 22 (3):446-467.
    Spinoza's doctrine of the eternity of the mind is often understood as the claim that the mind has a part that is eternal. I appeal to two principles that Spinoza takes to govern parthood and causation to raise a new problem for this reading. Spinoza takes the composition of one thing from many to require causal interaction among the many. Yet he also holds that eternal things cannot causally interact, without mediation, with things in duration. So the human mind, since (...)
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    John Grey (2013). 'Use Them At Our Pleasure': Spinoza on Animal Ethics. History of Philosophy Quarterly 30 (4):367-388.
    Although Spinoza disagrees with Descartes's claim that animals are mindless, he holds that we may nevertheless treat them as we please because their natures are different from human nature. Margaret Wilson has questioned the validity of Spinoza's argument, since it is not clear why differences in nature should imply differences in ethical status. In this paper, I propose a new interpretation of Spinoza's argument that responds to Wilson's challenge. We have ethical commitments to other humans only because we share the (...)
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