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  1. The Politics of Being Part of Nature.Sandra Leonie Field - forthcoming - Australasian Philosophical Review 2021.
    Genevieve Lloyd argues that when we follow Spinoza in understanding reason as a part of nature, we gain new insights into the human condition. Specifically, we gain a new political insight: we should respond to cultural difference with a pluralist ethos. This is because there is no pure universal reason; human minds find their reason shaped differently by their various embodied social contexts. Furthermore, we can use the resources of the imagination to bring this ethos about. In my response, I (...)
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  2. La influencia de Séneca en la filosofía de Spinoza: una aproximación / An approach to the influence of Seneca in Spinoza’s philosophy.Alberto Luis López - 2020 - Signos Filosóficos 43 (22):34-57.
    En filosofía es importante conocer las influencias entre los filósofos porque de ello depende tener un conocimiento más completo y preciso de sus propuestas. Ejemplo de esto son las investigaciones sobre los orígenes estoicos de la filosofía spinoziana, que se han incrementado notablemente en las últimas décadas, pero aún hace falta indagar con mayor detalle, autor por autor e idea por idea, qué tipo de estoicismo y qué parte del mismo influyó en el pensador neerlandés. En este artículo examino, a (...)
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  3. Generosity as Freedom in Spinoza's Ethics.Hasana Sharp - 2019 - In Jack Stetter & Charles Ramond (eds.), Spinoza in Twenty-First-Century American and French Philosophy: Metaphysics, Philosophy of Mind, Moral and Political Philosophy. Bloomsbury. pp. 277-288.
    Generosity is not best understood as an alliance of forces, necessary for mortal beings with limited time and skills. Sociability as generosity exceeds the realm of need and follows directly from our strength of character [fortitudo] because it expresses a positive power to overcome anti-social passions, such as hatred, envy, and the desire for revenge. Spinoza asserts that generous souls resist and overwhelm hostile forces and debilitating affects with wisdom, foresight, and love. The sociability yielded by generosity, then, is not (...)
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  4. Affective Therapy: Spinoza's Approach to Self-Cultivation.Aurelia Armstrong - 2018 - In Ethics and Self-Cultivation: Historical and Contemporary Perspectives. New York: Routledge. pp. 30-46.
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  5. The Bright Lights on Self Identity and Positive Reciprocity: Spinoza’s Ethics of the Other Focusing on Competency, Sustainability and the Divine Love.Ignace Haaz - 2018 - Journal of Dharma 43 (3):261-284.
    The claim of this paper is to present Spinoza’s view on self-esteem and positive reciprocity, which replaces the human being in a monistic psycho-dynamical affective framework, instead of a dualistic pedestal above nature. Without naturalising the human being in an eliminative materialistic view as many recent neuro-scientific conceptions of the mind do, Spinoza finds an important entry point in a panpsychist and holistic perspective, presenting the complexity of the human being, which is not reducible to the psycho-physiological conditions of life. (...)
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  6. Depression and the Emotions: An Argument for Cultivating Cheerfulness.Derek McAllister - 2018 - Philosophia 46 (3):771-784.
    In this paper, I offer an argument for cultivating cheerfulness as a remedy to sadness and other emotions, which, in turn, can provide some relief to certain cases of depression. My thesis has two tasks: first, to establish the link between cheerfulness and sadness, and second, to establish the link between sadness and depression. In the course of accomplishing the first task, I show that a remedy of cultivating cheerfulness to counter sadness is supported by philosophers as diverse as Thomas (...)
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  7. Ethics After the Genealogy of the Subject.Christopher Davidson - 2014 - Dissertation, Villanova University
    This work examines Michel Foucault’s critique of the present, through his analysis of our hidden but still active historical legacies. His works from the Eighties are the beginning of what he called a “genealogy of the desiring subject,” in which he shows that practices such as confession—in its juridical, psychological, and religious forms—have largely dictated how we think about our ethical selves. This constrains our notions of ethics to legalistic forbidden/required dichotomies, and requires that we engage in a hermeneutics of (...)
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  8. Spinoza in Love?Steven Barbone - 2011 - In Adrianne Leigh McEvoy (ed.), Sex, Love, and Friendship: Studies of the Society for the Philosophy of Sex and Love: 1993-2003. New York, USA: Rodopi. pp. 99-108.
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  9. Aproximación a una razón afectiva desde la Ética de Spinoza.Inmaculada Hoyos Sánchez - 2011 - Daimon: Revista Internacional de Filosofía:277-283.
    El objetivo de este trabajo es mostrar que, a partir de la filosofía de Spinoza, se puede elaborar otro concepto de razón, esto es, el de una razón afectiva, que, encontrando su envés en las pasiones alegres, nos pone en el camino de conquistar cierta dosis de libertad, virtud y felicidad. El trabajo se estructura en dos partes. En la primera, se trata de determinar cuáles son las causas del estado de servidumbre en el que se encuentra el hombre. En (...)
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  10. Spinoza contra la extirpación estoica de las pasiones.Inmaculada Hoyos - 2011 - Daimon: Revista Internacional de Filosofía:59-66.
    El propósito de este trabajo es entablar un diálogo entre Spinoza y el estoicismo a propósito de su teoría de las pasiones. En este sentido, la tesis principal que se sostiene es que Spinoza mantiene una concepción de la virtud y de la felicidad similar a la aristotélica, y que, por esa razón, su terapia de las pasiones no insta a extirpar las pasiones, como sí hace el estoicismo, sino que propone seleccionarlas y encauzarlas racionalmente para aprovechar su fuerza en (...)
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  11. Change and the Eternal Part of the Mind in Spinoza.Michael Lebuffe - 2010 - Pacific Philosophical Quarterly 91 (3):369-384.
    Spinoza insists that we can during the course of our lives increase that part of the mind that is constituted by knowledge, but he also calls that part of the mind its eternal part. How can what is eternal increase? I defend an interpretation on which there is a sense in which the eternal part of the mind can become greater without changing intrinsically at all.
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  12. Spinoza on the Problem of Akrasia.Eugene Marshall - 2010 - European Journal of Philosophy 18 (1):41-59.
    : Two common ways of explaining akrasia will be presented, one which focuses on strength of desire and the other which focuses on action issuing from practical judgment. Though each is intuitive in a certain way, they both fail as explanations of the most interesting cases of akrasia. Spinoza 's own thoughts on bondage and the affects follow, from which a Spinozist explanation of akrasia is constructed. This account is based in Spinoza 's mechanistic psychology of cognitive affects. Because Spinoza (...)
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  13. The Power of Reason in Spinoza.Martin Lin - 2009 - In Olli Koistinen (ed.), The Cambridge Companion to Spinoza's Ethics. Cambridge University Press.
  14. Spinoza and the Stoics: Power, Politics and the Passions.Firmin DeBrabander - 2007 - Continuum.
  15. Perfection, Power and the Passions in Spinoza and Leibniz.Brandon C. Look - 2007 - Revue Roumaine de la Philosophie 51 (1-2):21-38.
    In a short piece written most likely in the 1690s and given the title by Loemker of “On Wisdom,” Leibniz says the following: “...we see that happiness, pleasure, love, perfection, being, power, freedom, harmony, order, and beauty are all tied to each other, a truth which is rightly perceived by few.”1 Why is this? That is, why or how are these concepts tied to each other? And, why have so few understood this relation? Historians of philosophy are familiar with the (...)
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  16. Spinoza's Account of Akrasia.Martin Lin - 2006 - Journal of the History of Philosophy 44 (3):395-414.
    : Perhaps the central problem which preoccupies Spinoza as a moral philosopher is the conflict between reason and passion. He belongs to a long tradition that sees the key to happiness and virtue as mastery and control by reason over the passions. This mastery, however, is hard won, as the passions often overwhelm its power and subvert its rule. When reason succumbs to passion, we act against our better judgment. Such action is often termed 'akratic'. Many commentators have complained that (...)
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  17. Psychotherapy and Moral Perfection: Spinoza and the Stoics on the Prospect of Happiness.Firmin DeBrabander - 2004 - In Steven K. Strange & Jack Zupko (eds.), Stoicism: Traditions and Transformations. Cambridge University Press. pp. 198--213.
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  18. Spinoza Et le Probleme de L'Akrasia: Un Aspect Neglige de l'Ordo Geometricus.Jacques Henri Gagnon - 2002 - Philosophiques 29 (1):57--71.
    The question of the weakness of the will, traditionally named akrasia after Aristotle’s Nicomachean Ethics (Book III), is tackled in part 4 of Spinoza’s Ethics. After a brief presentation of this problematic in the Ethics, the author shows how the geometrical order chosen by Spinoza to write his book constitutes a great part of the strategy put in place to concretely resolve this question.
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  19. Human Affects as Properties of Cognitions in Spinoza's Philosophical Psychotherapy.Amihud Gilead - 1999 - In Yirmiyahu Yovel (ed.). Little Room Press. pp. 169--181.
    The Spinozistic essence is the factor of individuation of a particular or individual thing. Affects or emotions are properties of an essence, which, under the attribute of thought, is an idea, i.e., cognition. Such essence is the human mind, which is the idea of a particular actual body. Since our emotions are properties of our cognitions, whether adequate or not, concerning the state of our body, which reflects nature as a whole in a particular way, I entitle Spinoza’s theory of (...)
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  20. Stoic Psychotherapy in Descartes and Spinoza.Derk Pereboom - 1994 - Faith and Philosophy 11 (4):592-625.
    The psychotherapeutic theories of Descartes and Spinoza are heavily influenced by Stoicism. Stoic psychotherapy has two central features. First, we have a remarkable degree of voluntary control over our passions, and we can and should exercise this control to keep ourselves from having any irrational passions at all. Second, the universe is determined by the providential divine will, and in any situation we can and should align ourselves with this divine will in order to achieve equanimity. Whereas Descartes largely endorses (...)
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  21. Inleiding tot de affectleer van Spinoza.De H. Dijn - 1977 - Tijdschrift Voor Filosofie 39:399-408.
    After a sketch of the metaphysical and anthropological foundations of Spinoza's theory of affects, the basic notions of this theory and their relations are investigated. A short discussion on the difference between Descartes and Spinoza as to how to control our passive affects ends this paper.
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  22. Adequate Understanding of Inadequate Ideas: Power and Paradox in Spinoza's Cognitive Therapy.Thomas Cook - manuscript
    Spinoza shared with his contemporaries the conviction that the passions are, on the whole, unruly and destructive. A life of virtue requires that the passions be controlled, if not entirely vanquished, and the preferred means of imposing this control over the passions is via the power of reason. But there was little agreement in the seventeenth century about just what gives reason its strength and how its power can be brought to bear upon the wayward passions.
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