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  1. 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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  2. Essence as power, or Spinoza on heartbreak.Karolina Hübner - forthcoming - Journal of the History of Philosophy.
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  3. Existence.Yitzhak Y. Melamed - forthcoming - In Karolina Hübner (ed.), Cambridge Spinoza Lexicon. Cambridge: Cambridge University Press.
    The distinction between essence (essentia) and existence (existentia) plays a major role in Spinoza’s metaphysics. Although the distinction did not originate with Avicenna, it is primarily through Avicenna’s influence that it became widespread, if not ubiquitous, in both Jewish and Christian medieval philosophy (e.g., Ogden 2021). Spinoza was clearly familiar with this important distinction through his study of Maimonides, Crescas, and Descartes, and it is particularly useful to examine Spinoza’s employment of the distinction in contrast to Descartes’. In the Meditations, (...)
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  4. Immanence.Yitzhak Y. Melamed - forthcoming - In Karolina Hübner & Justin Steinberg (eds.), Cambridge Spinioza Lexicon. Cambridge: Cambridge University Press.
    Responding to Henry Oldenburg’s request to clarify his views about the relation between God and Nature (Ep. 71), Spinoza writes: “I favor an opinion concerning God and Nature far different from the one Modern Christians usually defend. For I maintain that God is, as they say, the immanent, but not the transitive, cause of all things” (Ep. 73 (IV/307)). In the Ethics, Spinoza does not define the notion of causa immanens, but we can easily retrieve the precise meaning of the (...)
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  5. Spinoza and Leibniz on the Principle of Sufficient Reason.Yitzhak Y. Melamed - forthcoming - In Michael Della Rocca & Fatema Amijee (eds.), The Principle of Sufficient Reason: A History. New York: Oxford University Press.
    The early modern period was the natural historical habitat of the Principle of Sufficient Reason, i.e., the demand that everything must have a cause, or reason. It is in this period that the principle was explicitly articulated and named, and throughout the period we find numerous formulations and variants of the PSR and its closely related ‘ex nihilo nihil fit’ principle, which the early moderns inherited from medieval philosophy. Contemporary discussions of these principles were not restricted to philosophy. “Nothing will (...)
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  6. Schopenhauer on Spinoza: Animals, Jews, and Evil.Yitzhak Y. Melamed - forthcoming - In David Bather Woods & Timothy Stoll (eds.), The Schopenhauerian Mind. London: Routledge.
    Schopenhauer’s philosophical engagement with Spinoza spreads over many fronts, and an adequate – not to say, complete – treatment of the topic, should cover at least the following issues: Schopenhauer’s critique (and misunderstanding) of Spinoza’s pivotal concept of causa sui; Schopenhauer’s claim that Spinoza confused reason [ratio] and cause [causa]; the relationship between Schopenhauer’s and Spinoza’s monisms; the eminent role that both philosophers assign to causality; and finally, Schopenhauer’s view of the world as a macroanthropos, as opposed to Spinoza’s attack (...)
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  7. Ontology and the Political Absolute: A Critical Reading of Spinoza on Women.Eylem Canaslan - 2023 - Manuscrito 46 (1):147-196.
    The “black page” in Spinoza’s Political Treatise has been much discussed and interpreted. These can be roughly divided into three groups: Approaches that see the “black page” as an extension of Spinoza’s theory of the passions and imagination; approaches that maintain that Spinoza excluded women from politics not because of their innate weaknesses but because of their social conditions; approaches that maintain that he excluded women because he saw them as weaker beings, but this contradicts his certain accounts, especially in (...)
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  8. Spinoza’s Theophany - The Expression of God’s Nature by Particular Things.Alexander Douglas - 2023 - Journal of Early Modern Studies 11 (2):49-69.
    What does Spinoza mean when he claims, as he does several times in the Ethics, that particular things are expressions of God’s nature or attributes? This article interprets these claims as a version of what is called theophany in the Neoplatonist tradition. Theophany is the process by which particular things come to exist as determinate manifestations of a divine nature that is in itself not determinate. Spinoza’s understanding of theophany diverges significantly from that of the Neoplatonist John Scottus Eriugena, largely (...)
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  9. Spinoza on Free Will and Freedom.Christopher Kluz - 2023 - Internet Encyclopedia of Philosophy.
    This article provides an overview of Spinoza's positions on determinism, free will, and freedom framed by an attempt to make sense of a Spinozistic ethical project that simultaneously denies free will as an illusion while advocating the significance of human freedom for the good life. Within this context, other key doctrines in Spinoza's moral psychology are explored including his view of the will, passions, rational activity, and responsibility.
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  10. Spinoza on the Ontology of Justice: The Role of ‘Beings of Reason’ (Entia Rationis).Michael A. Rosenthal - 2023 - In Jenny Pelletier & Christian Rode (eds.), The Reality of the Social World: Medieval, Early Modern, and Contemporary Perspectives on Social Ontology. Springer Verlag. pp. 117-135.
    In this paper I make four claims. First, there is an apparent contradiction in Spinoza’s theory of justice. On the one hand, in the Tractatus Theologico-Politicus (1670), he argues that justice is entirely conventional and depends on the ruler’s decision. On the other hand, in the later and unpublished Tractatus Politicus (1677), he claims that man really is a social animal and that we can articulate ideal forms of justice on that basis. Second, to address this apparent inconsistency, we need (...)
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  11. Expression and the Perfection of Finite Individuals in Spinoza and Leibniz.Sarah Tropper - 2023 - Journal of Early Modern Studies 11 (2):31-48.
    It is obvious that both Spinoza and Leibniz attach importance to the notion of expression in their philosophical writings and that both do so in a similar fashion: They agree, for example, that the mind expresses the body (although this claim has rather different meanings for each of them). Another – albeit related – use of ‘expression’ that appears in both thinkers provides a deeper insight into some metaphysical similarity as well as difference: The idea that expression is closely connected (...)
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  12. Spinoza on Expression and Grounds of Intelligibility.Karolina Hübner & Róbert Mátyási - 2022 - Philosophical Quarterly 72 (3):628-651.
    Recent literature on Spinoza has emphasized his commitment to universal intelligibility, understood as the claim that there are no brute facts. We draw attention to an important but overlooked element of Spinoza's commitment to intelligibility, and thereby question its most prominent interpretation, on which this commitment results in the priority of conceptual relations. We argue that such readings are both incomplete in their account of Spinozistic intelligibility and mistaken in their identification of the most fundamental relation. We argue that Spinoza (...)
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  13. Ab placito humanum and the Normativity of Human Laws in the Theological-Political Treatise.Lia Levy - 2022 - Journal of Spinoza Studies 1 (1):62-81.
    The few passages in Spinoza’s work in which he focuses on the concept of human law have not received as much scholarly attention as passages focused on other themes, but they have still been very well examined. It is true that most of these studies do not directly aim to determine whether Spinoza adopts a normative conception of human law in the political-legal field or, if he does adopt such a conception, what the conditions under which he could do so (...)
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  14. Schelling and Spinoza: realism, idealism, and the absolute.Benjamin Norris - 2022 - Albany: State University of New York Press.
    Presents a novel interpretation of Schelling's philosophy by way of his reading and critique of Spinoza.
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  15. How Spinoza conceives being: a reply to Vlasits' “Note on an Unused Axiom”.Daniel Schneider - 2022 - British Journal for the History of Philosophy 31 (1):44-57.
    In his recent article, “Everything is Conceivable: A Note on an Unused Axiom in Spinoza's Ethics”, Justin Vlasits carefully analyzes parallels between the first four propositions of the Ethics and Spinoza’s correspondence with Henry Oldenburg to argue that Spinoza intended to appeal to E1A2 in E1P4dem of the Ethics. In this short response, I identify a problem with Vlasits’ analysis. Vlasits insists that the scope of E1A2 is not determined by what is conceivable, and I show that this creates a (...)
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  16. Pantheism, Panentheism, and Ecosophy: Getting Back to Spinoza?Luca Valera & Gabriel Vidal - 2022 - Zygon 57 (3):545-563.
    Many authors in the field of Environmental Philosophy have claimed to be inspired by Spinoza's monism, which has traditionally been considered a form of pantheism because nature and God coincide. This idea has deep normative implications, as some environmental ethicists claim that wounding nature is the same as wounding God, which implies a resacralization of nature. In particular, we will focus on Arne Næss's Ecosophy (or Deep Ecology) to offer a current relevant example of the pantheist (or panentheist) worldview. However, (...)
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  17. Naturalistic Explanation in Spinoza’s Ethics: Being Mind-Full of Nature by Harvey Shoolman.Michael Futch - 2021 - Review of Metaphysics 75 (2):398-400.
  18. The Metaphysics of Natural Right in Spinoza.John R. T. Grey - 2021 - Oxford Studies in Early Modern Philosophy 10:37-60.
    In the Tractatus Theologico-Politicus (TTP), Spinoza argues that an individual’s natural right extends as far as their power. Subsequently, in the Tractatus Politicus (TP), he offers a revised argument for the same conclusion. Here I offer an account of the reasons for the revision. In both arguments, an individual’s natural right derives from God’s natural right. However, the TTP argument hinges on the claim that each individual is part of the whole of nature (totius naturae), and for this reason inherits (...)
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  19. Spinoza's Metaphysics of Time.Raphael Krut-Landau - 2021 - In Yitzhak Y. Melamed (ed.), Blackwell Companion to Spinoza. Blackwell.
  20. Citizens and States in Spinoza’s Political Treatise.Michael LeBuffe - 2021 - Mind 130 (519):809-832.
    In his Political Treatise, Spinoza repeatedly compares states to human beings. In this interpretation of the comparisons, I present a progressively more restrictive account of Spinoza’s views about the nature of human beings in the Ethics and show at each step how those views inform the account of states in the Political Treatise. Because, like human beings, states are individuals, they strive to persevere in existence. Because, like human beings, states are composed of parts that are individuals, states' parts also (...)
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  21. Spinoza on Composition, Monism, and Beings of Reason.Róbert Mátyási - 2020 - Journal of Modern Philosophy 2 (1):1-16.
    In this paper, I argue that Spinoza holds a perspectivalist view of mereological composition, a form of anti-realism. The paper has two parts: In the first half of the paper, I introduce interpretive puzzles for the standard realist reading of Spinoza’s mereology. In the second half of the paper, I discuss Spinoza’s positive view on mereological composition and present a perspectivalist reading that avoids the interpretive puzzles.
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  22. Spinozistic Selves.Samuel Newlands - 2020 - Journal of the American Philosophical Association 6 (1):16-35.
    Spinoza'sEthicspromises a path for sweeping personal transformations, but his accounts face two sets of overarching problems. The first concerns his peculiar metaphysics of action and agents; the second his apparent neglect of the very category of persons. Although these are somewhat distinct concerns, they have a common, unified solution in Spinoza's system that is philosophically rich and interesting, both in its own right and in relation to contemporary work in moral philosophy. After presenting the core of the problem facing Spinoza's (...)
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  23. The Identity of Man – Winch between Spinoza, Weil, and Wittgenstein.Sarah Tropper - 2020 - In Ethics, Society and Politics: Themes from the Philosophy of Peter Winch. Cham: pp. 135-148.
    Throughout his philosophical career, Peter Winch had a particular interest in the philosophy of Spinoza, as is evidenced not only by a variety of references on a diverse range of issues in his works, but also by several lectures and seminars he delivered on this thinker. A reconstruction of his interpretation of Spinoza’s system, which unites epistemological, metaphysical and ethical considerations as mutually dependent, brings to the fore Winch’s interest in the individual not only as an important epistemological, but equally (...)
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  24. Spinoza on the role of the state in education.Johan Dahlbeck - 2019 - Encyclopedia of Educational Philosophy and Theory.
    Is the education of citizens a private matter or is it primarily a concern for the state? Throughout the history of political and educational philosophy, this question has remained central. Different philosophers have answered the question in different ways and different periods have witnessed different ways of organizing public education in response to it. At the root of this question is another question. This question concerns how we understand the state and how we construe the relation between the state and (...)
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  25. Leibniz's principle of (sufficient) reason and principle of identity of indiscernibles.Valérie Debuiche - 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 Academic.
  26. The transformation of relations in Spinoza's metaphysics.Simon B. Duffy - 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 Academic.
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  27. Analogia and ens rationis.Jacqueline Lagrée - 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 Academic.
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  28. O império da razão: os caminhos do tornar-se ativo em Espinosa.Juarez Soares Rodrigues - 2019 - Dissertation, University of São Paulo, Brazil
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  29. Spinoza on beings of reason [entia rationis] and the analogical imagination.Michael A. Rosenthal - 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 Academic.
  30. The Metaphysics of the Material World: Suárez, Descartes, Spinoza.Tad M. Schmaltz - 2019 - New York: Oxford University Press.
  31. Qu'y a-t-il de matérialiste chez Spinoza?Pascal Sévérac - 2019 - Villiers St-Josse: HD.
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  32. In what way it exists.Pascal Sévérac - 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 Academic.
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  33. Acosmismo come religione: Giovanni Gentile e Piero Martinetti interpreti di Spinoza.Michela Torbidoni - 2019 - Roma: Edizioni di Comunità.
  34. Do antifinalismo providencialista ao finalismo na natureza no pensamento de Espinosa.Andrelino Ferreira dos Santos Filho - 2018 - Dissertation, Ufmg, Brazil
  35. Spinoza, heterarchical ontology, and affective architecture.Gökhan Kodalak - 2018 - In Beth Lord (ed.), Spinoza’s Philosophy of Ratio. Edinburgh University Press.
  36. Le problème du moi chez Cavaillès et Spinoza.Tommy Murtagh - 2018 - In Jean Cavaillès, Jean-Jacques Szczeciniarz & Baptiste Mélès (eds.), Hommage à Jean Cavaillès. Hermann.
  37. Reconceiving Spinoza.Samuel Newlands - 2018 - Oxford, United Kingdom: Oxford University Press.
    Samuel Newlands presents a sweeping new interpretation of Spinoza's metaphysical system and the way in which his metaphysics shapes, and is shaped by, his moral program. Engaging with contemporary metaphysics and ethics, Newlands reveals just how exciting and vibrant Spinoza's philosophical outlook remains for philosophers today.
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  38. Leges sive natura: Bacon, Spinoza, and a Forgotten Concept of Law.Walter Ott - 2018 - In Walter Ott & Lydia Patton (eds.), Laws of Nature. Oxford: Oxford University Press. pp. 62-79.
    The way of laws is as much a defining feature of the modern period as the way of ideas; but the way of laws is hardly without its forks. Both before and after Descartes, there are philosophers using the concept to carve out a very different position from his, one that is entirely disconnected from God or God’s will. I argue that Francis Bacon and Baruch Spinoza treat laws as dispositions that derive from a thing’s nature. This reading upends the (...)
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  39. Der Pantheismusstreit: Spinozas Weg zur deutschen Philosophie und Kultur.Józef Piórczynski - 2018 - Würzburg: Königshausen & Neumann.
    Der Autor stellt in seinem Buch zum Pantheismusstreit dezidierte historische und struktural-theoretische Überlegungen zur Spinoza-Rezeption in Deutschland an. Der Streit darüber, ob Lessing Pantheist war, geht in einen Streit um die Philosophie Spinozas und den Rationalismus über. Im Laufe der Zeit wird der Korrespondenzstreit zwischen Jacobi und Mendelssohn öffentlich und spricht das deutsche Bewusstsein und Unterbewusstsein an, daher engagiert sich das gesamte "gebildete Deutschland" in dieser philosophischen Auseinandersetzung. Die Arbeit hat grosse Bedeutung für das Verständnis der Situation der deutschen Philosophie (...)
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  40. Not Just “An Unmitigated and Seemingly Unmotivated Disaster”.Steven Barbone - 2017 - International Philosophical Quarterly 57 (3):305-313.
    Much ink has been spilled over the so-called problem of the “eternity of the mind” in Spinoza’s Ethics, where he writes: “Nevertheless, we feel and experience that we are eternal.” The line is striking by what it seems to assert, namely, that we are eternal, but it is yet more striking if we are attentive to Spinoza’s word choices. If Spinoza had written instead that we know or understand (even if by experience) that we are eternal, the issue might be (...)
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  41. Metaphysik und Methode bei Spinoza: eine problemorientierte Darstellung der Ethica ordine geometrico demonstrata.Roland Braun - 2017 - Würzburg: Königshausen & Neumann.
  42. “Causa Conscientiae” in Spinoza’s Ethics.Lia Levy - 2017 - In Yitzhak Melamed (ed.), Spinoza's ‘Ethics' A Critical Guide. Cambridge University Press. pp. 187-204.
    In this paper I assess the sense of the odd expression that occurs in the explanation of the definition of desire, at the end of the third part of the Ethics: causa conscientiae, the cause of consciousness. I intend to show that the sense and the limits of the conception of consciousness that can be inferred from the analysis of this definition and its explanation can shed a new light on the reasons why Spinoza refuses the Cartesian thesis on the (...)
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  43. The Ontological Status of the Affects in Spinoza's Metaphysics: "Being in," "Affection of," and the Affirmation of Finitude.Avraham Rot - 2017 - Review of Metaphysics 71 (4).
    The article examines the relation between two kinds of ontological relations that hold together the building blocks of Spinoza’s metaphysics: “being in” and “affection of.” It argues that in order to speak of existence in a single sense, Spinoza equivocates on the notion of affection. On the one hand, substance is in itself in the same sense that every other existing thing is in substance. On the other hand, substance is not the affections of itself, affections of substance are not (...)
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  44. Nick Stang on Omri Boehm's "Kant's Critique of Spinoza". [REVIEW]Nicholas Stang - 2017 - Critique 2017:N/A.
  45. Possible Worlds in the Precipice: Why Leibniz Met Spinoza?Vassil Vidinsky - 2017 - Facta Universitatis, Series: Linguistics and Literature 16 (3):213-223.
    The main objective of the paper is to give initial answers to three important questions. Why did Leibniz visit Spinoza? Why did his preparation for this meeting include a modification of the ontological proof of God? What is the philosophical result of the meeting and what do possible worlds have to do with it? In order to provide answers, three closely related manuscripts by Leibniz from November 1676 have been compared and the slow conceptual change of his philosophical apparatus has (...)
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  46. On the Alleged Exceptional Nature of Thought in Spinoza.Matthew Homan - 2016 - Journal of Philosophical Research 41:1-16.
    Since modes of the attribute of thought are ideas of the modes of all the other attributes in Spinoza, the scope of thought appears to be equal to that of all the other attributes combined. This suggests that thought is exceptional, and threatens to upset Spinoza’s doctrine of parallelism, according to which thought is just one among an infinity of attributes each expressing the divine essence in its own unique way. After providing an overview of attempts to solve the problem (...)
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  47. Backing into Spinozism.Samuel Newlands - 2016 - Philosophy and Phenomenological Research 93 (3):511-537.
    One vexing strand of Spinozism asserts that God's nature is more expansive than traditionally conceived and includes properties like being extended. In this paper, I argue that prominent early moderns embrace metaphysical principles about causation, mental representation, and modality that pressure their advocates towards such an expansive account of God's nature in similar ways. I further argue that the main early modern escape route, captured in notions like “eminent containment,” fails to adequately relieve the metaphysical pressures towards Spinozism. The upshot (...)
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  48. Aristotle, Heereboord, and the Polemical Target of Spinoza’s Critique of Final Causes.Andrea Sangiacomo - 2016 - Journal of the History of Philosophy 54 (3):395-420.
    Gatsby believed in the green light, the orgiastic future that year by year recedes before us. It eluded us then, but that’s no matter—tomorrow we will run faster, stretch out our arms farther.... And one fine morning—So we beat on, boats against the current, borne back ceaselessly into the past. in the appendix to the first part of the Ethics, Spinoza famously claims that “all final causes are nothing but human fictions”. From the very beginning of its reception until the (...)
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  49. Diagrammatic Immanence: Category Theory and Philosophy.Rocco Gangle - 2015 - Edinburgh, UK: Edinburgh University Press.
    Rocco Gangle addresses the methodological questions raised by a commitment to immanence in terms of how diagrams may be used both as tools and as objects of philosophical investigation. Gangle integrates insights from Spinoza, Pierce and Deleuze in conjunction with the formal operations of category theory.
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  50. Infinite Modes.Kristina Meshelski - 2015 - In Andre Santos Campos (ed.), Spinoza: Basic Concepts. Imprint Academic. pp. 43-54.
    In this chapter I explain Spinoza's concept of "infinite modes". After some brief background on Spinoza's thoughts on infinity, I provide reasons to think that Immediate Infinite Modes are identical to the attributes, and that Mediate Infinite Modes are merely totalities of finite modes. I conclude with some considerations against the alternative view that infinite modes are laws of nature.
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