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  1. added 2019-06-06
    Whose History? Spinoza’s Critique of Religion As an Other Modernity.Idit Dobbs-Weinstein - 2003 - Idealistic Studies 33 (2/3):219-235.
    This paper discusses Spinoza's critique of religion as a visible moment of a radically occluded materialist Judeo-Arabic Aristotelian philosophical tradition. While the prevailing tradition begins with the familiar gesture to metaphysics as first philosophy, Spinoza's thought takes politics as its point of departure with its concrete emphasis on a critique of dogma. This paper will show-by way of differing readings of Spinoza-how this materialist tradition becomes occluded by the prevailing tradition, even in the work of such careful materialist Spinoza commentators (...)
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  2. added 2019-06-06
    Steven Smith’s, Spinoza, Liberalism, and the Question of Jewish Identity. [REVIEW]Frank Lucash - 1998 - Southwest Philosophy Review 14 (2):179-182.
  3. added 2018-09-27
    Nadler, Steven. A Book Forged in Hell. Spinoza's Scandalous Treatise and the Birth of the Secular Age. [REVIEW]José Luis Cárdenas - 2012 - Ideas Y Valores 61 (150):260-265.
  4. added 2018-02-17
    Spinoza’s Heresy.Shannon Dea - 2004 - Symposium: Canadian Journal of Continental Philosophy/Revue canadienne de philosophie continentale 8 (1):156-158.
  5. added 2016-12-12
    Why Can’T We All Just Get Along: The Reasonable Vs. The Rational According to Spinoza.Eugene Garver - 2010 - Political Theory 38 (6):838-858.
    Spinoza presents a picture of the good human life in which being rational and being reasonable or sociable are mutually supporting: the philosopher makes the best citizen, and citizenship is the best route to philosophy and adequate ideas. Crucial to this mutual implication are the roles of religion and politics in promoting obedience. It is through obedience that people can become "of one mind and one body" in the absence of adequate ideas, through the presence of shared empowering imaginations and (...)
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  6. added 2016-12-08
    Philosophical Religions From Plato to Spinoza: Reason, Religion, and Autonomy.Carlos Fraenkel - 2012 - Cambridge University Press.
    Many pagan, Jewish, Christian and Muslim philosophers from Antiquity to the Enlightenment made no meaningful distinction between philosophy and religion. Instead they advocated a philosophical religion, arguing that God is Reason and that the historical forms of a religious tradition serve as philosophy's handmaid to promote the life of reason among non-philosophers. Carlos Fraenkel provides the first account of this concept and traces its history back to Plato. He shows how Jews and Christians appropriated it in Antiquity, follows it through (...)
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  7. added 2016-12-08
    Spinoza on Religious Choice.Richar Mason - 1994 - Philosophy 69 (270):443.
    Here are three sets of circumstances: On 27 July 1656, at the age of 23, Spinoza was thrown out of his religious community–the Portuguese Synagogue in Amsterdam. During the remaining 21 years of his life it would have been easy enough for him to have returned, in practical if not in personal terms, but he chose not to do so. Despite close association with members of various Protestant sects, he chose to live without affiliation to any religious group. At that (...)
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  8. added 2016-12-08
    Spinoza's Critique of Religion. [REVIEW]C. H. - 1966 - Review of Metaphysics 20 (2):380-380.
    This is a study of what Spinoza intended to be the refutation of orthodox Judaism, and indeed, of all religious orthodoxy. The recovery of that refutation, as Strauss illustrates in his preface to this translation, is needed by theology because the progressive liberalization of religion has now reached the point where theology is hardly able to distinguish itself from sundry civil moralities. Owing to this beginning, both in its plan and execution this study has little in common with historical studies (...)
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  9. added 2016-02-28
    Spinoza's 'Theological-Political Treatise': A Critical Guide.Yitzhak Y. Melamed & Michael A. Rosenthal (eds.) - 2010 - Cambridge University Press.
    Spinoza's Theological-Political Treatise was published anonymously in 1670 and immediately provoked huge debate. Its main goal was to claim that the freedom of philosophizing can be allowed in a free republic and that it cannot be abolished without also destroying the peace and piety of that republic. Spinoza criticizes the traditional claims of revelation and offers a social contract theory in which he praises democracy as the most natural form of government. This Critical Guide presents essays by well-known scholars in (...)
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  10. added 2016-02-28
    Radical Protestantism in Spinoza's Thought. [REVIEW]Yitzhak Y. Melamed - 2007 - Journal of the History of Philosophy 45 (2):333-334.
    Yitzhak Y. Melamed - Radical Protestantism in Spinoza's Thought - Journal of the History of Philosophy 45:2 Journal of the History of Philosophy 45.2 333-334 Muse Search Journals This Journal Contents Reviewed by Yitzhak Y. Melamed University of Chicago Graeme Hunter. Radical Protestantism in Spinoza's Thought. Aldershot, UK–Burlington, VT: Ashgate, 2005. Pp. vii + 196. Cloth, $89.95. If this book's announced and modest aim—"to present the Christian dimension of Spinoza's thought positively and directly" —were all the author meant to achieve, (...)
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  11. added 2015-07-07
    Spinoza on Philosophy, Religion, and Politics, by Susan James (Review). [REVIEW]Eugene Marshall - 2013 - Journal of the History of Philosophy 51 (2):318-319.
    Event synopsis: Professor Susan James inverses Leo Strauss’ reading of Spinoza. Whereas Strauss emphasized the hidden subtext of Spinoza’s arguments, James revives the explicit debates of his time within which Spinoza's Theologico-Political Treatise was situated. But this is not a simple historical reconstruction. James’ close reading of the Treatise offers a radically new perspective on Spinoza’s revolutionary book – a reading that presents startling new perspective on the political, metaphysical and theological implications of the book. Given the importance of Spinoza’s (...)
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  12. added 2015-07-07
    When Does Truth Matter? Spinoza on the Relation Between Theology and Philosophy.Susan James - 2012 - European Journal of Philosophy 20 (1):91-108.
    One of the aims of Spinoza's Tractatus Theologico-Politicus is to vindicate the view that philosophy and theology are separate forms of enquiry, neither of which has any authority over the other. However, many commentators have objected that this aspect of his project fails. Despite his protestations to the contrary, Spinoza implicitly gives epistemological precedence to philosophy. I argue that this objection misunderstands the nature of Spinoza's position and wrongly charges him with inconsistency. To show how he can coherently allow both (...)
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  13. added 2015-07-07
    The Highest Form of Devotion: Spinoza on Piety, Patriotism, and the Therapy of Religion.Firmin DeBrabander - 2007 - History of Philosophy Quarterly 24 (1):19 - 37.
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  14. added 2015-07-07
    Spinoza’s Bible.Nancy Levene - 2001 - Philosophy and Theology 13 (1):93-142.
    My essay explores the connections between Spinoza’s theory of biblical interpretation and his conception of prophecy, linking the two through what he calls “moral certainty.” The question of what prophecy conveys is connected to the question of how to read Scripture because readers are in a similar position to both the prophets, who attain sure knowledge of some matter revealed by God, and the audience of prophecy, who have access to this knowledge only through faith. Like prophets, readers are interpreters (...)
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  15. added 2015-07-06
    “’Christus Secundum Spiritum’: Spinoza, Jesus, and the Infinite Intellect”.Yitzhak Y. Melamed - 2012 - In Neta Stahl (ed.), The Jewish Jesus. Routledge.
  16. added 2015-07-06
    Shlomo Pines on Maimonides, Spinoza, and Kant.Warren Zev Harvey - 2012 - Journal of Jewish Thought and Philosophy 20 (2):173-182.
    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 (...)
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  17. added 2015-07-06
    Review of Susan James, Spinoza on Philosophy, Religion, and Politics (Oxford: Oxford University Press, 2012). [REVIEW]Yitzhak Y. Melamed - 2012 - Notre Dame Philosophical Reviews.
  18. added 2015-07-06
    Blind Spots in the Toleration Literature.John Christian Laursen - 2011 - Critical Review of International Social and Political Philosophy 14 (3):307-322.
    Classic theories of religious toleration from the 17th century regularly made exceptions for various categories of people such as Catholics and atheists who need not be tolerated. From a contemporary perspective these may be understood as blind spots because at least some of us would argue that these exceptions were not necessary. This essay explores the toleration theories of John Milton, Benedict de Spinoza, Denis Veiras, John Locke and Pierre Bayle in order to assess whether they actually called for such (...)
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  19. added 2015-07-06
    Spinoza on Ceremonial Observances and the Moral Function of Religion. Lemmens - 2010 - Bijdragen. International Journal in Philosophy and Theology (1):51-64.
    This article forms a critical reflection on the views of Spinoza, developed in the Tractatus Theologico-Politicus, on the role of the ‘ceremonial law’ in the moral life of ancient Hebrew culture. According to Spinoza, a merely external obedience to the ceremonial law should not be confused with the sense of obligation towards the moral Divine Law of ‘justice and charity’: only in this last one can true piety be found. The idea is defended that Spinoza’s critical attitude towards the Jewish (...)
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  20. added 2015-07-06
    Philosophy, Theology, and Politics: A Reading of Benedict Spinoza’s Tractatus Theologico-Politicus.Paul Bagley - 2008 - Brill.
  21. added 2015-07-06
    Radical Protestantism in Spinoza’s Thought.Laura Byrne - 2007 - Review of Metaphysics 60 (4):868-870.
  22. added 2015-07-06
    Radical Protestantism in Spinoza's Thought.Graeme Hunter - 2004 - Ashgate.
    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.
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  23. added 2015-07-06
    Jewish Themes in Spinoza's Philosophy (Review).Yisrael Yehoshua Melamed - 2003 - Journal of the History of Philosophy 41 (3):417-418.
  24. added 2015-07-06
    Review of Nadler Steven, Spinoza's Heresy: Immortality and the Jewish Mind[REVIEW]Martin Lin - 2002 - Notre Dame Philosophical Reviews 2002 (12).
  25. added 2015-07-06
    Spinoza, Liberalism, and the Question of Jewish Identity.Paul J. Bagley - 1999 - Review of Metaphysics 52 (3):730-731.
    In a work that draws on an impressive array of scholarly resources and an extensive study of Spinoza’s teaching, Steven Smith’s recent book examines the status of Spinoza as “the first emancipated Jew” in the broader context of “the Jewish Question”. The author’s interest is to relate Spinoza’s treatment of the theologico-political problem to his advocacy of liberalism and commercial republicanism in the Tractatus theologico-politicus. The authority of the doctrine conveyed in that work is reflected in the championing of religious (...)
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  26. added 2015-07-06
    A Portrait of Spinoza as a Maimonidean.Warren Harvey - 1981 - Journal of the History of Philosophy 19 (2):151-172.
  27. added 2015-07-06
    Die religionsphilosophische Bedeutung des Spinozismus.Albert Lewkowitz - 1927 - Kant-Studien 32 (1-3):151-160.
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  28. added 2015-01-13
    Spinoza's "Ethics".Eugene Garver - 2012 - Philosophy and Theology 24 (2):155-190.
    The Preface to Part 4 of Spinoza’s Ethics claims that we all desire to formulate a model of human nature. I show how that model serves the same function in ethics as the creed or articles of faith do in the Tractatus Theologico-Politicus, the function of allowing the imagination to provide a simularcrrum of rationality for finite, practical human beings.
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