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  1. Spinoza on Passions and Self—Knowledge: The Case of Pride.Lilli Alanen - 2012 - In Martin Pickavé & Lisa Shapiro (eds.), Emotion and Cognitive Life in Medieval and Early Modern Philosophy. Oxford University Press. pp. 234.
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  2. The Identity of Thought and Object in Spinoza.Richard E. Aquila - 1978 - Journal of the History of Philosophy 16 (3):271-288.
  3. Notes on the Second Part of Spinoza's Ethics (II).H. Barker - 1938 - Mind 47 (187):281-302.
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  4. Adequacy and the Individuation of Ideas in Spinoza's Ethics.Robert Brandom - 1976 - Journal of the History of Philosophy 14 (2):147-162.
  5. Spinoza's Distinction Between Rational and Intuitive Knowledge.Spencer Carr - 1978 - Philosophical Review 87 (2):241-252.
  6. Introduction À l'Éthique de Spinoza. La Seconde Partie: La Réalité Mentale Pierre Macherey Collection «Les Grands Livres de la Philosophie» Paris, Presses Universitaires de France, 1997, 418 P. [REVIEW]Syliane Charles - 2000 - Dialogue 39 (01):167-.
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  7. 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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  8. Spinoza and the Metaphysics of Scepticism.Della Rocca Michael - 2007 - Mind 116 (464):851-874.
    Spinoza's response to a certain radical form of scepticism has deep and surprising roots in his rationalist metaphysics. I argue that Spinoza's commitment to the Principle of Sufficient Reason leads to his naturalistic rejection of certain sharp, inexplicable bifurcations in reality such as the bifurcations that a Cartesian system posits between mind and body and between will and intellect. I show how Spinoza identies and rejects a similar bifurcation between the representational character of ideas or mental states and the epistemic (...)
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  9. Representation and the Mind-Body Problem in Spinoza.Della Rocca Michael - 1995 - Oxford University Press.
    This first extensive study of Spinoza's philosophy of mind concentrates on two problems crucial to the philosopher's thoughts on the matter: the requirements for having a thought about a particular object, and the problem of the mind's relation to the body. Della Rocca contends that Spinoza's positions are systematically connected with each other and with a principle at the heart of his metaphysical system: his denial of causal or explanatory relations between the mental and the physical. In this way, Della (...)
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  10. The Power of an Idea: Spinoza's Critique of Pure Will.Michael Della Rocca - 2003 - Noûs 37 (2):200-231.
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  11. Mind and Body in Spinoza's Ethics.Guttorm Fløistad - 1978 - Synthese 37 (1):1 - 13.
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  12. Book Review:A Study of Spinoza's Ethics. Jonathan Bennett. [REVIEW]Daniel Garber - 1985 - Ethics 95 (4):961-.
  13. Representation and the Mind-Body Problem in Spinoza. [REVIEW]Don Garrett - 2000 - Philosophy and Phenomenological Research 61 (1):223-226.
  14. Book Review:The Psychology and Ethics of Spinoza: A Study in the History and Logic of Ideas. David Bidney. [REVIEW]Marjorie Grene - 1940 - Ethics 50 (4):464-.
  15. Spinoza's Ethics, Part I and Ii: A Platonic Commentary.Alan Hart - 1983 - E.J. Brill.
    INTRODUCTION One of the persisting tasks of philosophy is to discover an interpretation of Spinoza that will improve our understanding of his philosophy and ...
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  16. A Study of the Ethics of Spinoza.Harold H. Joachim - 1901 - New York: Russell & Russell.
  17. Spinoza's Use of “Idea”.S. Paul Kashap - 1977 - Southwestern Journal of Philosophy 8 (3):57-70.
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  18. Is There a "Pancreas Problem" in Spinoza’s Theory of the Human Mind?Henk Keizer - 2015 - Epoché: A Journal for the History of Philosophy 20 (1):65-80.
    This article explores a new reading of an important section of Part II of Spinoza’s Ethics. It recognizes that Spinoza actually differentiates between the human mind conceived from the viewpoint of its cause and the human mind conceived from the viewpoint of its nature. It shows, most importantly, that Spinoza assigns different objects to those ‘minds’. Consequently they represent different knowledge of the body. It will appear that the human mind in respect of its cause represents non-conscious knowledge of the (...)
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  19. Review of Tammy Nyden-Bullock, Spinoza's Radical Cartesian Mind[REVIEW]Matthew J. Kisner - 2008 - Notre Dame Philosophical Reviews 2008 (2).
  20. The Spiritual Automaton: Spinoza’s Science of the Mind by Eugene Marshall.Michael LeBuffe - 2014 - Journal of the History of Philosophy 52 (4):846-847.
  21. From Bondage to Freedom: Spinoza on Human Excellence.Michael LeBuffe - 2010 - Oxford University Press.
    Building interconnected readings of Spinoza's accounts of imagination, error, and desire, Michael LeBuffe defends a comprehensive interpretation of Spinoza's ...
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  22. Review of Michael Della Rocca, Spinoza[REVIEW]Michael LeBuffe - 2009 - Notre Dame Philosophical Reviews 2009 (2).
  23. Spinoza's Psychological Theory.Michael LeBuffe - 2008 - Stanford Encyclopedia of Philosophy.
  24. What is the Relationship Between Ideas in the Human Mind and Ideas in the Mind of God for Spinoza?Frank Lucash - 2006 - Sophia 45 (1):25-41.
    The relation between ideas in the human mind and ideas in the mind of God in Spinoza is problematic because it is often expressed in obscure language and because Spinoza seems to be making puzzling and contradictory statements about it. I try to eliminate the problem by going from the idea that God has of himself to his idea of the essence and existence of the human mind and the human body. I then go from the idea of the essence (...)
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  25. From Bondage to Freedom: Spinoza on Human Excellence. By Michael LeBuffe.Patrick Madigan - 2011 - Heythrop Journal 52 (1):142-143.
  26. Rationalism Versus Subjective Experience: The Problem of the Two Minds in Spinoza.Syliane Malinowski-Charles - 2011 - In Smith Justin & Fraenkel Carlos (eds.), The Rationalists. Springer/Synthese. pp. 123--143.
  27. The Circle of Adequate Knowledge: Notes on Reason and Intuition in Spinoza.Syliane Malinowski-Charles - 2004 - In Daniel Garber & Steven Nadler (eds.), Oxford Studies in Early Modern Philosophy Volume 1. Oxford University Press.
  28. Spinoza's Concept of Mind.Thomas Carson Mark - 1979 - Journal of the History of Philosophy 17 (4):401-416.
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  29. Spinoza on Fictitious Ideas and Possible Entities.Oberto Marrama - 2016 - The European Legacy 21 (4):359-372.
    The aim of this article is twofold: to provide a valid account of Spinoza’s theory of fictitious ideas, and to demonstrate its coherency with the overall modal metaphysics underpinning his philosophical system. According to Leibniz, in fact, the existence of romances and novels would be sufficient to demonstrate, against Spinoza’s necessitarianism, that possible entities exist and are intelligible, and that many other worlds different from ours could have existed in its place. I argue that Spinoza does not actually need to (...)
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  30. Spinoza on Destroying Passions with Reason.Colin Marshall - 2012 - Philosophy and Phenomenological Research 85 (1):139-160.
    Spinoza claims we can control any passion by forming a more clear and distinct idea of it. The interpretive consensus is that Spinoza is either wrong or over-stating his view. I argue that Spinoza’s view is plausible and insightful. After breaking down Spinoza’s characterization of the relevant act, I consider four existing interpretations and conclude that each is unsatisfactory. I then consider a further problem for Spinoza: how his definitions of ‘action’ and ‘passion’ make room for passions becoming action. I (...)
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  31. Man Is A God to Man: How Human Beings Can Be Adequate Causes.Eugene Marshall - 2014 - In Matthew Kisner & Andrew Youpa (eds.), Essays on Spinoza's Ethical Theory. Oxford University Press.
  32. The Spiritual Automaton: Spinoza's Science of the Mind.Eugene Marshall - 2013 - Oxford University Press.
    Eugene Marshall presents an original, systematic account of Spinoza's philosophy of mind, in which the mind is presented as an affective mechanism that, when rational, behaves as a spiritual automaton. He explores key themes in Spinoza's thought, and illuminates his philosophical and ethical project in a striking new way.
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  33. Spinoza's Cognitive Affects and Their Feel.Eugene Marshall - 2008 - British Journal for the History of Philosophy 16 (1):1 – 23.
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  34. Adequacy and Innateness in Spinoza.Eugene Marshall - 2008 - Oxford Studies in Early Modern Philosophy 4:51-88.
  35. Consciousness in Spinoza's Philosophy of Mind.Christopher Martin - 2007 - Southern Journal of Philosophy 45 (2):269-287.
    Spinoza’s philosophy of mind is thought to lack a serious account of consciousness. In this essay I argue that Spinoza’s doctrine of ideas of ideas has been wrongly construed, and that once righted it provides the foundation for an account. I then draw out the finer details of Spinoza’s account of consciousness, doing my best to defend its plausibility along the way. My view is in response to a proposal byEdwin Curley and the serious objection leveled against it by Margaret (...)
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  36. Descartes and Spinoza on Judgment.Lin Martin - 2004 - In Il Seicento e Descartes: Dibattiti cartesiani. pp. 269-291.
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  37. Spinoza's Theory of True Ideas: The Role of Experience in Spinoza's Epistemology.Robert Samuel Martin - 1992 - Dissertation, The Claremont Graduate University
    There is a consensus among Spinoza scholars that Spinoza holds some form of the correspondence theory of truth. However, this implies that experience has a role in the formation of one's ideas. Particular details of the way experience is involved in the production of some of one's ideas need further treatment. For instance, points such as; whether the identity of mind and body constitute direct acquaintance of ideas and objects; and if so, whether this is consistent with Spinoza's scepticism about (...)
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  38. Spinoza's Amor Dei Intellectualis.Yitzhak Melamed - forthcoming - In Noa Naaman (ed.), Descartes and Spinoza on the Passions. Cambridge University Press.
    The notion of divine love was essential to medieval Christian conceptions of God. Jewish thinkers, though, had a much more ambivalent attitude about this issue. While Maimonides was reluctant to ascribe love, or any other affect, to God, Gersonides and Crescas celebrated God’s love. Though Spinoza is clearly sympathetic to Maimonides’ rejection of divine love as anthropomorphism, he attributes love to God nevertheless, unfolding his notion of amor Dei intellectualis at the conclusion of his Ethics. But is this a legitimate (...)
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  39. Symposium on Yitzhak Y. Melamed, Spinoza’s Metaphysics,.Yitzhak Melamed - 2013 - Leibniz Review 23:207-222.
  40. Spinoza's Metaphysics of Thought: Parallelisms and the Multifaceted Structure of Ideas.Yitzhak Y. Melamed - 2013 - Philosophy and Phenomenological Research 86 (3):636-683.
    In this paper, I suggest an outline of a new interpretation of core issues in Spinoza’s metaphysics and philosophy of mind. I argue for three major theses. (1) In the first part of the paper I show that the celebrated Spinozistic doctrine commonly termed “the doctrine of parallelism” is in fact a confusion of two separate and independent doctrines of parallelism. Hence, I argue that our current understanding of Spinoza’s metaphysics and philosophy of mind is fundamentally flawed. (2) The clarification (...)
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  41. Spinoza's Metaphysics: Substance and Thought.Yitzhak Y. Melamed - 2013 - Oxford University Press USA.
    Yitzhak Melamed here offers a new and systematic interpretation of the core of Spinoza's metaphysics. In the first part of the book, he proposes a new reading of the metaphysics of substance in Spinoza: he argues that for Spinoza modes both inhere in and are predicated of God. Using extensive textual evidence, he shows that Spinoza considered modes to be God's propria. He goes on to clarify Spinoza's understanding of infinity, mereological relations, infinite modes, and the flow of finite things (...)
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  42. L'epistemologia di Spinoza Saggio Sui Corpi E le Menti.Marco Messeri (ed.) - 1990 - Mondadori.
  43. Spinoza on Knowledge and the Human Mind.Steven Nadler - 2001 - International Studies in Philosophy 33 (4):153-154.
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  44. Thinking, Conceiving, and Idealism in Spinoza.Samuel Newlands - 2012 - Archiv für Geschichte der Philosophie 94 (1):31-52.
    According to Spinoza, what is the relationship between the mental – ideas, minds, and the attribute of Thought – and the conceptual – concepts, conceiving, and conceptual dependence? The natural and pervasive interpretive assumption that Spinoza’s appeals to the conceptual are synonymous with appeals to the mental ought to be rejected, a rejection that prevents some of his central metaphysical doctrines from otherwise collapsing into incoherence. A close reading of key texts shows instead that conceptual relations are attribute-neutral for Spinoza; (...)
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  45. The Politics of Spinoza's Vanishing Dichotomies.A. Oksenberg Rorty - 2010 - Political Theory 38 (1):131-141.
    Spinoza’s project of showing how the mind can be freed from its passive affects and the State from its divisive factions ultimately coincides with the aims announced in the subtitle of the Tractatus-Theologico-Politicus “to demonstrate that [the] freedom to philosophize does not endanger the piety and obedience required for civic peace.” 1 Both projects rest on a set of provisional isomorphic distinctions—between adequate and inadequate ideas, between reason and the imagination, between active and passive affects—that Spinoza proceeds to blur, and (...)
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  46. Belief.Anthony Palmer - 1981 - Philosophy 56 (215):33 - 45.
    Descartes thought that belief was a voluntary matter. His account of error in the Fourth Meditation is based on this. Given his account of what it is to have a true idea he thought that our false beliefs could be accounted for by the fact that while our intellectual capacity is limited our capacity for willing is unlimited, and so allows us to give our assent to what we do not truly perceive. Spinoza, on the other hand, thought that the (...)
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  47. Spinoza's Theory of Ideas.Daisie Radner - 1971 - Philosophical Review 80 (3):338-359.
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  48. Spinoza and the Dictates of Reason.Donald Rutherford - 2008 - Inquiry : An Interdisciplinary Journal of Philosophy 51 (5):485 – 511.
    Spinoza presents the “dictates of reason” as the foundation of “the right way of living”. An influential reading of his position assimilates it to that of Hobbes. The dictates of reason are normative principles that prescribe necessary means to a necessary end: self-preservation. Against this reading I argue that, for Spinoza, the term “dictates of reason” does not refer to a set of prescriptive principles but simply the necessary consequences, or effects, of the mind's determination by adequate ideas. I draw (...)
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  49. Intuitus and Ratio in Spinoza's Ethical Thought.Ronald Sandler - 2005 - British Journal for the History of Philosophy 13 (1):73 – 90.
    (2005). Intuitus and Ratio in Spinoza's Ethical Thought. British Journal for the History of Philosophy: Vol. 13, No. 1, pp. 73-90. doi: 10.1080/0960878042000317591.
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  50. Nota Sul Ruolo Dell’"Essentia Corporis" Nell’Etica di Spinoza.Andrea Sangiacomo - 2013 - Isonomia: Online Philosophical Journal of the University of Urbino:1-19.
    This paper outlines the role of the bodily essence in Spinoza’s epistemology. Spinoza maintains in the Ethics that the power of the imagination depends on bodily affections and it explains the inadequateness of imaginative ideas. However, Spinoza also exploits the capabilities of the human body to work out his account of common notions, which grounds the adequate knowledge provided by reason. Moreover, the essentia corporis plays a crucial role in the fifth part of the Ethics. Indeed, the “eternal part” of (...)
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