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  1. The Ethics of Joy: Spinoza on the Empowered Life, by Andrew Youpa. New York: Oxford University Press, 2020. Pp. 208.Sandra Leonie Field - forthcoming - Mind.
    The central argument of Youpa's book is that Spinoza's moral philosophy offers a distinctive variety of moral realism, grounded in a standard of human nature. In this review essay, I provide an overview of Youpa's remarkably lucid interpretation of Spinoza. However, I also critique Youpa's conception of the 'free man' as an objective standard of perfection which (a) applies equally to all humans, and (b) which has objective moral force in the sense that it ought to be approached. I sketch (...)
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  2. “Spinoza on the Value of Humanity”.Yitzhak Melamed - forthcoming - In Re-Evaluating the Value of Humanity.
    Spinoza is a hardcore realist about the nature of human beings and their desires, ambitions, and delusions. But he is neither a misanthrope nor in the business of glorifying the notion of a primal and innocent non-human nature. As he writes: Let the Satirists laugh as much as they like at human affairs, let the Theologians curse them, let Melancholics praise as much as they can a life that is uncultivated and wild, let them disdain men and admire the lower (...)
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  3. Two Ethical Ideals in Spinoza’s "Ethics": The Free Man and The Wise Man.Sanem Soyarslan - forthcoming - Journal of American Philosophical Association.
    According to Steven Nadler’s novel interpretation of Spinoza’s much discussed ‘free man’, the free man is not an unattainable ideal. On this reading, the free man represents an ideal condition not because he is passionless as has often been claimed, but because even though he experiences passions, he “never lets those passions determine his actions.” In this paper, I argue that Nadler’s interpretation is incorrect in taking the model of the free man to be an attainable ideal within our reach. (...)
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  4. A Contextualized Self: Re-Placing Ourselves Through Dōgen and Spinoza.Gerard Kuperus - 2019 - Comparative and Continental Philosophy 11 (3):222-234.
    ABSTRACTFor Dōgen, the Buddhist doctrine of “no self” ultimately presents the self as contextualized. The self is for him not an independent entity, but is intricately related to its environment, determined through the many beings around it. In a quite different philosophical setting, Spinoza developed similar ideas. While Dōgen challenged the specifics of a tradition that explicitly argues against the idea of an absolute self, Spinoza faced a more radical challenge: questioning an absolute, unchanging, and free self that the Western (...)
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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. Rational Mastery, the Perfectly Free Man, and Human Freedom.Yakir Levin - 2017 - Philosophia 45 (3):1253-1274.
    This paper examines the coherence of Spinoza’s combined account of freedom, reason, and the affects and its applicability to real humans in the context of the perfectly free man Spinoza discusses towards the end of part 4 of the Ethics. On the standard reading, the perfectly free man forms the model of human nature and thus the goal to which real humans should aspire. A recently proposed non-standard reading, however, posits that the perfectly free man should not be considered the (...)
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  7. Is Spinoza’s Theory of Finite Mind Coherent? – Death, Affectivity and Epistemology in the Ethics.Oliver Istvan Toth - 2017 - The Concept of Affectivity in Early Modern Philosophy.
    In this paper I examine the question whether Spinoza can account for the necessity of death. I argue that he cannot because within his ethical intellectualist system the subject cannot understand the cause of her death, since by understanding it renders it harmless. Then, I argue that Spinoza could not solve this difficulties because of deeper commitments of his system. At the end I draw a historical parallel to the problem from medieval philosophy.
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  8. On Spinoza's 'Free Man'.Steven Nadler - 2015 - Journal of the American Philosophical Association 1 (1):103-120.
    In this paper, I examine Spinoza's 'model of human nature' in the Ethics, and especially his notion of the 'free man'. I argue that, contrary to usual interpretations, the free man is not an individual without passions and inadequate ideas but rather an individual who is able consistently to live according to the guidance of reason. Therefore, it is not an impossible and unattainable ideal or incoherent concept, as has often been claimed, but a very realizable goal for the achievement (...)
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  9. 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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  10. Spinoza on Friendship.Frank Lucash - 2012 - Philosophia 40 (2):305-317.
    Friendships have always been one of the most valuable assets in the lives of human beings, and friendships were of utmost importance to Spinoza. There are different kinds of friendship but for Spinoza genuine friendship can only occur among those who pursue the truth. In this paper I will (1) point out what Spinoza means by the truth, (2) show how friendships are possible even though there is tension in our lives between our desire to preserve ourselves and our desire (...)
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  11. Spinoza's Ethical Man.Luis Javier Agudelo Palacio - 2011 - Escritos 19 (43):351-369.
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  12. Review of From Bondage to Freedom. [REVIEW]Yitzhak Y. Melamed - 2011 - The Leibniz Review 21:153-159.
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  13. From Bondage to Freedom. [REVIEW]Yitzhak Y. Melamed - 2011 - The Leibniz Review 21:153-159.
  14. Reconsidering Spinoza's Free Man: The Model of Human Nature.Matthew Kisner - 2010 - In Daniel Garber & Steven Nadler (eds.), Oxford Studies in Early Modern Philosophy Volume V. Oxford University Press.
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  15. Spinoza’s Normative Ethics.Michael Lebuffe - 2007 - Canadian Journal of Philosophy 37 (3):371-391.
    Spinoza presents his ethics using a variety of terminologies. Propositions that are, or at least might be taken for, normative include only very few explicit guidelines for action. I will take this claim from Vp10s to be one such guideline:Vp10s: So that we may always have this rule of reason ready when it is needed, we should think and meditate often about common human wrongs and how and in what way they may best be driven away by nobility.
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  16. Ethica Iv : Spinoza on Reason and the "Free Man" : Papers Presented at the Fourth Jerusalem Conference.Yirmiyahu Yovel & Gideon Segal (eds.) - 2004 - Little Room Press.
  17. “Knowledge” and “Free Man” in Spinoza’s Ethics.Mary Ann Ida Gannon - 1956 - Proceedings of the American Catholic Philosophical Association 30:191-204.