David Bourget (Western Ontario)
David Chalmers (ANU, NYU)
Rafael De Clercq
Ezio Di Nucci
Jack Alan Reynolds
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Inquiry 23 (3):313 – 325 (1980)
The sheer complexity of Spinoza's thinking makes it impossible for any movement to use him as a patron. But philosophically engaged ecologists and environmentalists may find in his system an inexhaustible source of inspiration. This holds good even if he was personally a ?speciesist? and uninterested in animals or landscapes. Underestimation of his potential help is due to a variety of factors: failure to pay enough attention to the structure of his system, belief in its close resemblance to that of Hobbes, and interpretation of ?understanding love of God? as a contemplative, general attitude incompatible with environmentalist activism and interest in every living being. The system of Spinoza is compatible with activism ? like that of Jan de Witt ? and with respect for all things as ?expressions of the power of God or Nature?
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References found in this work BETA
Christopher D. Stone (forthcoming). 13 Should Trees Have Standing? Toward Legal Rights for Natural Objects. Environmental Ethics: The Big Questions.
Arne Naess (1973). The Shallow and the Deep, Long-Range Ecology Movement. A Summary. Inquiry 16 (1-4):95 – 100.
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Citations of this work BETA
Gal Kober (2013). For They Do Not Agree In Nature: Spinoza and Deep Ecology. Ethics and the Environment 18 (1):43-65.
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Genevieve Lloyd (1980). Spinoza's Environmental Ethics. Inquiry 23 (3):293 – 311.
Genevieve Lloyd (1994). Part of Nature: Self-Knowledge in Spinoza's Ethics. Cornell University Press.
G. H. R. Parkinson (1997). Recent Work on Spinoza. British Journal for the History of Philosophy 5 (2):389 – 401.
Mogens Lærke (2011). Leibniz's Cosmological Argument for the Existence of God. Archiv für Geschichte der Philosophie 93 (1):58-84.
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