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  1. added 2019-06-06
    Spinoza’s Corporeal Substance: Ethics, Ip15s.Charles Huenemann - 1996 - Southwest Philosophy Review 12 (2):39-50.
  2. added 2019-02-20
    Boyle, Spinoza and Glauber: On the Philosophical Redintegration of Saltpeter A Reply to Antonio Clericuzio.Filip A. A. Buyse - manuscript
    Traditionally, the so-called ‘redintegration experiment’ is at the center of the comments on the supposed Boyle/Spinoza correspondence. A. Clericuzio argued (refuting the interpretation by R.A. & M.B. Hall) in his influential publications that, in De nitro, Boyle accounted for the ‘redintegration’ of saltpeter on the grounds of the chemical properties of corpuscles and did not make any attempt to deduce them from the mechanical principles. By contrast, this paper claims that with his De nitro Boyle wanted to illustrate and promote (...)
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  3. added 2018-02-17
    Spinoza on the “Principles of Natural Things”.Alison Peterman - 2012 - The Leibniz Review 22:37-65.
    This essay considers Spinoza’s responses to two questions: what is responsible for the variety in the physical world and by what mechanism do finite bodies causally interact? I begin by elucidating Spinoza’s solution to the problem of variety by considering his comments on Cartesian physics in an epistolary exchange with Tschirnhaus late in Spinoza’s life. I go on to reconstruct Spinoza’s unique account of causation among finite bodies by considering Leibniz’s attack on the Spinozist explanation of variety. It turns out (...)
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  4. added 2016-11-01
    Spinoza on Conatus, Inertia and the Impossibility of Self-Destruction.F. Buyse - manuscript
    Suicide or self-destruction means in ordinary language “the act of killing oneself deliberately” (intentionally or on purpose). Indeed, that’s what we read in the Oxford dictionary and the Oxford dictionary of philosophy , which seems to be confirmed by the etymology of the term “suicide”, a term introduced around mid-17th century deduced from the modern Latin suicidium, ‘act of suicide’. Traditionally, suicide was regarded as immoral, irreligious and illegal in Western culture. However, during the 17th century this Christian view started (...)
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  5. added 2015-05-30
    Galileo and Spinoza on the Continuity of Matter.Epaminondas Vampoulis - 2013 - Intellectual History Review 23 (1):83-98.
  6. added 2015-05-30
    Newton and Spinoza: On Motion and Matter (and God, of Course).Eric Schliesser - 2012 - Southern Journal of Philosophy 50 (3):436-458.
    This study explores several arguments against Spinoza's philosophy that were developed by Henry More, Samuel Clarke, and Colin Maclaurin. In the arguments on which I focus, More, Clarke, and Maclaurin aim to establish the existence of an immaterial and intelligent God precisely by showing that Spinoza does not have the resources to adequately explain the origin of motion. Attending to these criticisms grants us a deeper appreciation for how the authority derived from the empirical success of Newton's enterprise was used (...)
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  7. added 2015-05-30
    Spinoza on the Politics of Philosophical Understanding Susan James and Eric Schliesser Angels and Philosophers: With a New Interpretation of Spinoza's Common Notions.Eric Schliesser - 2011 - Proceedings of the Aristotelian Society 111 (3pt3):497-518.
    In this paper I offer three main challenges to James (2011). All three turn on the nature of philosophy and secure knowledge in Spinoza. First, I criticize James's account of the epistemic role that experience plays in securing adequate ideas for Spinoza. In doing so I criticize her treatment of what is known as the ‘conatus doctrine’ in Spinoza in order to challenge her picture of the relationship between true religion and philosophy. Second, this leads me into a criticism of (...)
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  8. added 2015-05-30
    Motion, Space, Extension: Spinoza and the Mechanics of Bodies.Edgar Eslava - 2010 - Universitas Philosophica 27 (54):109-119.
    In this essay, the author sets out the question: where bodies move according to Spinoza's physical thought? The question is linked to another one Oldenberg asked him then, about how objects acquire their unique individuality and the way nature behaves as a unit, despite the complexity of its constitution. The response refers not only to Spinoza's criticism to Cartesian mechanics, as usual, but will appeal to Spinoza's own interpretation, consistent with his system, about the constitution and dynamics of the physical (...)
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  9. added 2015-05-30
    Spinoza on the Vacuum and the Simplicity of Corporeal Substance.Thaddeus S. Robinson - 2009 - History of Philosophy Quarterly 26 (1):63 - 81.
  10. added 2015-05-30
    Reading Descartes' Principia Philosophiae-Invention and Interpretation in Spinoza's Rewriting of the Metaphysics of the Principia Philosophiae.Emanuela Scribano - 2005 - Revue d'Histoire des Sciences 58 (1).
  11. added 2015-05-30
    Spinoza and Prime Matter.Charles Huenemann - 2004 - Journal of the History of Philosophy 42 (1):21-32.
    : Spinoza claims that God is extended and corporeal, but he resists identifying God with the extended, corporeal world. How then are we to understand the relation of God to the physical world? This essay first critically examines interpretations offered by Schmaltz and Woolhouse which claim that Spinoza's God is not actually extended, but a nonextended essence of extension. It is then suggested that Spinoza's God can be understood as something akin to (a modified version of) scholastic prime matter. On (...)
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  12. added 2015-05-30
    Bodies, Masses, Power, Spinoza and His Contemporaries.Branka Arsic - 2003 - Review of Metaphysics 56 (4):892-893.
    Warren Montag’s book is a fine analysis of the ways in which Spinoza’s materialism, as it was formulated in The Ethics, affects his political theory. Even though Montag’s analysis is historical, and sensitive to the theoretical and political context of Spinoza’s thinking, it also takes decisively into account contemporary political theories and so works to frame the context within which Montag himself thinks. Constantly referring to Louis Althusser’s remarks about the connection between Spinoza’s philosophy and the former’s theory of ideology, (...)
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  13. added 2015-05-30
    Leibnizian Meditations on Monism, Force, and Substance, in Relation to Descartes, Spinoza and Malebranche.Mark A. Kulstad - 1999 - The Leibniz Review 9:17-42.
    This paper paper will examine some very different positions that Leibniz held or explored on monism, force, and substance during his long philosophical life. For reasons to be explained, positions drawn from Leibniz’s youth as well as his maturity will be considered. It will prove useful to consider these Leibnizian positions on these issues in relation to some of the leading alternatives of his age, in particular, those of Descartes, Spinoza and Malebranche. A guiding idea of this paper is that (...)
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  14. added 2015-05-30
    Predicative Interpretations of Spinoza's Divine Extension.Charles Huenemann - 1997 - History of Philosophy Quarterly 14 (1):53 - 75.
  15. added 2015-05-30
    Moles in Motu: Principles of Spinoza's Physics.W. N. A. Klever - 1988 - Studia Spinozana: An International and Interdisciplinary Series 4:165-194.
  16. added 2015-05-30
    Spinoza's Vacuum Argument.Jonathan Bennett - 1980 - Midwest Studies in Philosophy 5 (1):391-400.
    Spinoza said that the only extended substance is the whole extended world and that finite bodies are not substances, i.e. are not worthy of a thing-like status in a fundamental metaphysics. He had reasons for this doctrine, though they do not occur in his official ‘demonstration’ that there is only one substance (Ethics 1, proposition 14). One reason was the view that an ultimately thing-like status cannot be accorded to something that is divisible. That was certainly Leibniz’s view, and there (...)
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  17. added 2015-05-30
    Spinoza and Descartes on Extension: A Comment.Alan Donagan - 1976 - Midwest Studies in Philosophy 1 (1):31-33.
  18. added 2015-05-30
    Spinoza on Extension.Douglas Lewis - 1976 - Midwest Studies in Philosophy 1 (1):26-31.
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