David Bourget (Western Ontario)
David Chalmers (ANU, NYU)
Rafael De Clercq
Ezio Di Nucci
Jack Alan Reynolds
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European Journal of Philosophy 20 (1):74-90 (2012)
Spinoza took it to be an important psychological fact that belief cannot be compelled. At the same time, he was well aware of the compelling power that religious and political fictions can have on the formation of our beliefs. I argue that Spinoza allows that there are ‘good’ and ‘bad’ fictions. His complex account of the imagination and fiction, and their disabling or enabling roles in gaining knowledge of Nature, is a site of disagreement among commentators. The novels of George Eliot (who translated Spinoza's works) represent a significant development for those who aim to resolve such disagreement in favour of the epistemic value of the imagination and fiction. Although Eliot agreed with Spinoza that belief cannot be compelled, she nevertheless affirmed the potential of certain kinds of fiction to be not only compelling but also edifying. The parallel reading of Eliot and Spinoza offered here raises the question of whether his philosophy can accommodate a theory of art in which the artist is seen to be capable of attaining and imparting dependable knowledge
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References found in this work BETA
Edwin Curley, Baruch Spinoza, Samuel Shirley & Seymour Feldman (1987). The Collected Works of Spinoza. Philosophical Review 96 (2):306-311.
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Citations of this work BETA
Moira Gatens (2015). Mark Sacks Lecture 2013: Spinoza on Goodness and Beauty and the Prophet and the Artist. European Journal of Philosophy 23 (1):1-16.
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