Search results for `TTP`

Yitzhak Y. Melamed (2012). “’Christus Secundum Spiritum’: Spinoza, Jesus, and the Infinite Intellect”. In Neta Stahl (ed.), The Jewish Jesus. Routledge.score: 6.0

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Yitzhak Y. Melamed (2010). The Metaphysics of Spinoza's Theological Political Treatise. In Yitzhak Melamed (ed.), Spinoza's Theological Political Treatise: A Critical Guide. Cambridge.score: 6.0

Baruch Spinoza in 17th/18th Century Philosophy

History of Political Philosophy in Social and Political Philosophy

Philosophy of Religion

Political Theory in Social and Political Philosophy

The Infinite in Philosophy of Mathematics

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Eric Schliesser, Spinoza and the Philosophy of Science: Mathematics, Motion, and Being.score: 3.0

This chapter argues that the standard conception of Spinoza as a fellow-travelling mechanical philosopher and proto-scientific naturalist is misleading. It argues, first, that Spinoza’s account (...)

Baruch Spinoza in 17th/18th Century Philosophy

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Yitzhak Y. Melamed (2012). Spinoza's Deification of Existence. Oxford Studies in Early Modern Philosophy 6:75-104.score: 3.0

The aim of this paper is to clarify Spinoza’s views on some of the most fundamental issues of his metaphysics: the nature of God’s attributes, the (...) nature of existence and eternity, and the relation between essence and existence in God. While there is an extensive literature on each of these topics, it seems that the following question was hardly raised so far: What is, for Spinoza, the relation between God’s existence and the divine attributes? Given Spinoza’s claims that there are intimate connections between God’s essence and his existence – “God’s essence and his existence are one and the same”(E1p20) – and between God’s essence and the attributes – “By attribute I understand what the intellect perceives of substance, as constituting its essence” (E1d4), we would naturally expect that by transitivity, there is a significant relation between God’s existence and the attributes. Yet, as far as I know, there is little, if any, attempt in the existing literature to explicate such a relation, and it is one of my aims of this study to both raise the question and answer it. Eventually, I will argue that for Spinoza God is nothing but existence, and that the divine attributes are just fundamental kinds of existence, or, what is the same, as I will later argue, the intellect’s most fundamental and adequate conceptions of existence. In the first part of the paper I provide some background for Spinoza’s brief discussion in the TTP of God’s name and essence by studying the claims of Maimonides in the Guide of the Perplexed that God’s true essence is necessary existence, and that this essence is denoted by the ineffable Hebrew name of God, the Tetragrammaton (YHVH). In the second part of the paper I point out similar claims Spinoza presents in the TTP, and show how they respond to and echo Maimonides’ discussion in the Guide. In the third part, I examine Spinoza’s apparently conflicting claims in the Ethics about the relationship between God’s essence and existence. In some places Spinoza claims that God’s essence and existence are strictly identical (E1p10: “God’s essence his existence are one and the same”), but in other passages he makes the apparently much more modest claim that God’s essence involves existence (E1d1, E1p7d and E1p11d), which may lead one to believe that there is more to God’s essence than mere existence. I show that Spinoza’s understanding of the relation denoted by the Latin ‘involvit’ is consistent with the strict identification of essence and existence in God, and that Spinoza identifies God’s essence with self-necessitated existence, or eternity. Indeed, Spinoza’s understanding of eternity [aeternitas] as self-necessitated existence (E1d8) is one of the very few Spinozistic concepts that has no trace in Descartes. In this part I will also solve the long-standing problem of the sense in which the infinite modes can be called ‘eternal.’ In the fourth part I turn to the relation between the divine attributes and God’s existence and argue that, for Spinoza, the attributes are self-sufficient and adequate conceptions of existence. Finally, I will attempt to explain what brought Spinoza to deify existence. -/- Part I: “In that Day shall God be One, and his Name One”- Maimonides on God’s Name and Essence. -/- 1.1 Before we delve into the texts, let me suggest a few distinctions between various views on the issue of the relation between essence and existence in God. The view I suspect both Maimonides and Spinoza subscribe to can be termed the divine essence-existence Identity Thesis. -/- Identity Thesis (IT): God’s essence is existence and nothing but existence. We should distinguish the Identity Thesis from the much more common view according to which God’s essence contains existence, or (which I take to be roughly the same) that existence is one of the properties or perfections which constitute God’s essence. The latter view allows for the possibility (though it does not demand) that there is more to God’s essence than bare existence (e.g., God’s essence may include omniscience, omnipotence, etc.). I will term this view the divine essence-existence Containment Thesis. (shrink)

Avicenna in Medieval and Renaissance Philosophy

Baruch Spinoza in 17th/18th Century Philosophy

Divine Attributes, Misc in Philosophy of Religion

Maimonides in Medieval and Renaissance Philosophy

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Yitzhak Y. Melamed (forthcoming). “Spinoza’s Respublica Divina:” in Otfried Höffe (Ed.), Baruch de Spinozas Tractatus Theologico-Politicus (Berlin: Akademie Verlag (Klassiker Aulegen), Forthcoming). In Otfried Höffe (ed.), Baruch de Spinozas Tractatus theologico-politicus. Akademie Verlag (Klassiker Aulegen).score: 3.0

Chapters 17 and 18 of the TTP constitute a textual unit in which Spinoza submits the case of the ancient Hebrew state to close examination. This is (...)

Baruch Spinoza in 17th/18th Century Philosophy

History of Political Philosophy in Social and Political Philosophy

Jewish Philosophy in European Philosophy

Political Theory in Social and Political Philosophy

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Edward Halper (2004). Spinoza on the Political Value of Freedom of Religion. History of Philosophy Quarterly 21 (2):167-182.score: 3.0

The last chapter of Spinoza's Theological-Political Treatise (TTP) is a brief for freedom of religion. In our enthusiasm for Spinoza's conclusion it is easy to (...)

Baruch Spinoza in 17th/18th Century Philosophy

Freedom of Religion in Social and Political Philosophy

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C. M. Lorkowski (2009). The Miracle of Moses. Heythrop Journal-a Quarterly Review of Philosophy and Theology 50 (2):181-188.score: 3.0

In this paper, I draw out a tension between miracles, prophecy, and Spinoza’s assertions about Moses in the Theological-Political Treatise (TTP). The three seem to constitute (...) an inconsistent triad. Spinoza’s account of miracles requires a naturalistic interpretation of all events. This categorical claim must therefore apply to prophecy; specifically, Moses’ hearing God’s voice in a manner which does not seem to invoke the imagination or natural phenomena. Thus, Spinoza seemingly cannot maintain both Moses’ exalted status and his account of miracles. I consider some possible solutions, but find that they are either untrue to Spinoza’s position, or would undercut his categorical argument against miracles. I therefore conclude that Spinoza leaves an unresolved tension in the TTP. (shrink)

Baruch Spinoza in 17th/18th Century Philosophy

Miracles, Misc in Philosophy of Religion

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Graeme Hunter (2004). Radical Protestantism in Spinoza's Thought. Ashgate.score: 3.0

Context -- A Jew in Amsterdam -- Conflicts and communities -- Christian philosophy? -- A Bible gallery -- Religion and politics in the TTP -- Miracles, meaning, and moderation -- Christian pluralism (...) -- Ethics reconsidered -- Providence, obedience, and love -- Spinoza and Christianity. (shrink)

Baruch Spinoza in 17th/18th Century Philosophy

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Warren Zev Harvey (2012). Shlomo Pines on Maimonides, Spinoza, and Kant. Journal of Jewish Thought and Philosophy 20 (2):173-182.score: 3.0

In his “Spinoza's TTP , Maimonides, and Kant“ (1968), Pines compared Spinoza's dogmas of universal faith ( TTP , 14) with Kant's postulates of practical reason ( Critique (...) of Practical Reason , part 1). According to him, Spinoza's dogmas, like Maimonides' “necessary beliefs“ ( Guide 3:28), are postulates necessary for political welfare, and do not fall under the jurisdiction of theoretical reason. They define the faith of the common person, not that of the philosopher. Kant, in his remarks about Spinoza as an “upright skeptic,“ mistakenly thought his dogmas were true beliefs, not necessary ones; and his notion of postulates of practical reason seems to have been in part influenced by his mistaken view of Spinoza's dogmas. The transformation of Maimonides' “necessary beliefs“ into Kant's “postulates of practical reason,“ as narrated by Pines, recalls the similar transformation of “Averroism“ into “Christian Averroism“ in the thirteenth century. In essays written from the late 1970s until his death in 1990, Pines returned to the theme of Maimonides and Kant, and argued convincingly that Maimonides' epistemology was “critical“ in the Kantian sense. However, his related argument that Maimonides' religious sensibility was similar to Kant's is less convincing. Unlike Kant, Maimonides did not think that critical epistemology made room for faith, but held that it caused one to tremble in awe. Like Spinoza, he identified true faith with intellectual knowledge, not something beyond it. His distinctiveness as a philosopher is that he was a God-intoxicated Knower like Spinoza, but a critical epistemologist like Kant. (shrink)

Jewish Philosophy in European Philosophy

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Julian Carvajal, de la Cámara & María Luisa (eds.) (2008). Spinoza, de la Física a la Historia. Univ de Castilla La Mancha.score: 3.0

Aunque admito sin reservas -nos dice Spinoza en su TTP- que todas las cosas son determinadas por leyes universales de la naturaleza a existir y a obrar (...)

Baruch Spinoza in 17th/18th Century Philosophy

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Lee C. Rice (2001). Meyer As Precursor to Spinoza on the Interpretation of Scripture. Philosophy and Theology 13 (1):159-180.score: 3.0

Following a brief historical account of the relationship between the PSSI and the TTP (as well as their respective authors), I provide a summary of Meyer’s (...)arguments (in the first two parts of the PSSI) for his claim that philosophy provides the unique norm of interpretation for Scripture. My third section is devoted to an analysis of the analytic relations between the PSSI and the TTP. A brief closing section offers several speculations on the clarifications which Meyer’s work may bring to Spinoza’s own development of a different account of scriptural exegesis in the TTP. (shrink)

Baruch Spinoza in 17th/18th Century Philosophy

Philosophy of Religion

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