Graduate studies at Western
In Smith Justin & Fraenkel Carlos (eds.), The Rationalists. Springer/Synthese (2010)
|Abstract||A common perception of Spinoza casts him as one of the precursors, perhaps even founders, of modern humanism and Enlightenment thought. Given that in the twentieth century, humanism was commonly associated with the ideology of secularism and the politics of liberal democracies, and that Spinoza has been taken as voicing a “message of secularity” and as having provided “the psychology and ethics of a democratic soul” and “the decisive impulse to… modern republicanism which takes it bearings by the dignity of every man,” it is easy to understand how this humanistic image developed. Spinoza’s deep interest in, and extensive discussion of, human nature may have contributed to the emergence of this image as well. In this paper, I will argue that this common perception of Spinoza is mistaken and that Spinoza was in fact the most radical anti-humanist among modern philosophers. Arguably, Spinoza rejects any notion of human dignity. He conceives of God’s - and not man’s - point of view as the only objective perspective through which one can know things adequately, and it is at least highly questionable whether he allows for any genuine notions of human autonomy or morality. The notions of ‘humanism’ and ‘anti-humanism’ have been discussed extensively -mainly among continental philosophers - since the end of World War II. Because these notions carry a variety of historical, ideological, and philosophical meanings, it is important to provide at the outset at least a rudimentary clarification of my use of these two terms. By ‘humanism’ I mean a view which (1) assigns a unique value to human beings among other things in nature, (2) stresses the primacy of the human perspective in understanding the nature of things, and (3) attempts to point out an essential property of humanity which justifies its elevated and unique status. This definition of philosophical humanism has only little in common with the historical notion of Renaissance humanism, and seems to match quite well the common understanding of philosophical humanism suggested by current philosophical dictionaries and encyclopedias. This notion of humanism should be understood in contrast to two competing positions. On the one hand, in contrast to the theocentric position that considers humanity to be radically dependent upon God, humanism affirms at least some degree of human independence. On the other hand, in contrast to the naturalist position which endorses the scientific examination of human beings just like any other objects in nature, humanists affirm the existence of a metaphysical and moral gulf between humanity and nature. This gulf assigns a special value to humanity and does not allow us to treat human beings like any other things in nature. For many humanists the nature/humanity gulf does not allow the application of the methods of natural sciences to the disciplines of the humanities. Humanism does not begin with modernity. In order to see how far back we can trace this position, we may recall Protagoras’ saying: “Man is the measure of all things, of things that are, that they are, and of things that are not, that they are not.” In modern philosophy, the humanistic position had regained dominant status since the Renaissance, and variants of this position were vigorously argued for by prominent thinkers such as Pico della Mirandola, Descartes, Leibniz, Kant, Fichte, and finally, Hegel. In this paper, I will argue that Spinoza was a foe, and not a friend, of this tradition. I suggest that, in contrast to these humanist philosophers, Spinoza considers man as a marginal and limited being in nature, a being whose claims and presumptions far exceed its abilities. “To what length will the folly of the multitude not carry them?.... [T]hey imagine Nature to be so limited that they believe man to be his chief part.” Arguably, Spinoza locates the origin of our most fundamental metaphysical and ethical errors in a human hubris which not only tries to secure humanity an exceptional place in nature but also attempts to cast both God and nature in its own human image.|
|Keywords||Anti-Humanism Humanism Spinoza Anthropomorphism Telelogy Hegel God Maimonides|
|Categories||categorize this paper)|
|External links||This entry has no external links. Add one.|
|Through your library||Configure|
Similar books and articles
Jim Herrick (2003/2005). Humanism: An Introduction. Prometheus Books.
Milton H. Snoeyenbos (1981). A Critique of Ehrenfeld's Views on Humanism and the Environment. Environmental Ethics 3 (3):231-235.
Paul Kurtz (1998). First Things First. Philo 1 (1):5-14.
Genevieve Lloyd (1980). Spinoza's Environmental Ethics. Inquiry 23 (3):293 – 311.
James J. Valone (1991). Humanism Revisited: A Review of Kate Soper's Humanism and Anti-Humanism. [REVIEW] Human Studies 14 (1):67 - 79.
Hasana Sharp (2011). Spinoza and the Politics of Renaturalization. The University of Chicago Press.
Nikolaĭ Berdi͡aev (2009/1962). The Meaning of History. Semantron Press.
Tony Davies (2008). Humanism. Routledge.
Andrew Youpa (2010). Spinoza's Model of Human Nature. Journal of the History of Philosophy 48 (1):pp. 61-76.
Nimrod Aloni (2008). Spinoza as Educator: From Eudaimonistic Ethics to an Empowering and Liberating Pedagogy. Educational Philosophy and Theory 40 (4):531-544.
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.
John Grumley (2008). New Adventures in the Dialectic of Humanism: Todorov, Sebald and Agamben. Critical Horizons 9 (2):189-213.
David E. Klemm (2008). Religion and the Human Future: An Essay on Theological Humanism. Blackwell Pub..
Added to index2011-03-02
Total downloads82 ( #11,462 of 739,315 )
Recent downloads (6 months)40 ( #2,309 of 739,315 )
How can I increase my downloads?