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  1. Spinoza and the Feeling of Freedom.Galen Barry - 2016 - Australasian Journal of Philosophy 94 (4):1-15.
    ABSTRACTWe seem to have a direct experience of our freedom when we act. Many philosophers take this feeling of freedom as evidence that we possess libertarian free will. Spinoza denies that we have free will of any sort, although he admits that we nonetheless feel free. Commentators often attribute to him what I call the ‘Negative Account’ of the feeling: it results from the fact that we are conscious of our actions but ignorant of their causes. I argue that the (...)
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  2. 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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  3. Spinoza on negation, mind-dependence and the reality of the finite.Karolina Hübner - 2015 - In Yitzhak Melamed (ed.), The Young Spinoza: A Metaphysician in the Making. pp. 221-37.
    The article explores the idea that according to Spinoza finite thought and substantial thought represent reality in different ways. It challenges “acosmic” readings of Spinoza's metaphysics, put forth by readers like Hegel, according to which only an infinite, undifferentiated substance genuinely exists, and all representations of finite things are illusory. Such representations essentially involve negation with respect to a more general kind. The article shows that several common responses to the charge of acosmism fail. It then argues that we must (...)
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  4. The dog that is a heavenly constellation and the dog that is a barking animal by Alexandre Koyré.Oberto Marrama - 2014 - The Leibniz Review 24:95-108.
    The article includes the French to English translation of a seminal article by Alexandre Koyré (“Le chien, constellation céleste, et le chien animal aboyant”, in Revue de Métaphysique et de Morale, 55e Année, N° 1, Jan-Mar 1950, pp. 50-59), accompanied by an explanatory introduction. Koyré's French text provides an illuminating commentary of E1p17s, where Spinoza exposes at length his account of the relationship existing between God's intellect and the human intellect. The lack of an English translation of this article has (...)
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  5. 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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  6. Responses to Vulnerability: Medicine, Politics and the Body in Descartes and Spinoza.Amy Schmitter - 2012 - In Stephen Pender & Nancy S. Struever (eds.), Rhetoric and Medicine in Early Modern Europe. Ashgate Publishing. pp. 147-171.
  7. Spinoza on the Human Mind.Lilli Alanen - 2011 - Midwest Studies in Philosophy 35 (1):4-25.
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  8. From Bondage to Freedom: Spinoza on Human Excellence. By Michael LeBuffe.Patrick Madigan - 2011 - Heythrop Journal 52 (1):142-143.
  9. From Spinoza to the socialist cortex: The social brain.Charles T. Wolfe - 2010 - In Deborah Hauptmann & Warren Neidich (eds.), Cognitive Architecture.
    The concept of 'social brain‘ is a hybrid, located somewhere in between politically motivated philosophical speculation about the mind and its place in the social world, and recently emerged inquiries into cognition, selfhood, development, etc., returning to some of the founding insights of social psychology but embedding them in a neuroscientific framework. In this paper I try to reconstruct a philosophical tradition for the social brain, a ‗Spinozist‘ tradition which locates the brain within the broader network of relations, including social (...)
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  10. Review of Michael Della Rocca, Spinoza[REVIEW]Michael LeBuffe - 2009 - Notre Dame Philosophical Reviews 2009 (2).
  11. Spinoza's ethics: An introduction - by Steven Nadler.Michael Futch - 2008 - Philosophical Books 49 (4):373-375.
  12. Review of Tammy Nyden-Bullock, Spinoza's Radical Cartesian Mind[REVIEW]Matthew J. Kisner - 2008 - Notre Dame Philosophical Reviews 2008 (2).
  13. Review of Steven Nadler, Spinoza's Ethics: An Introduction[REVIEW]Michael LeBuffe - 2006 - Notre Dame Philosophical Reviews 2006 (11).
  14. Healing the mind. The philosophy of Spinoza adapted for a new age. [REVIEW]Robert Parmach - 2005 - Philosophical Practice 1 (3):189-192.
  15. Jefferson and Adams on the Mind-Body Problem.Daniel N. Robinson - 2003 - History of Psychology 6:227-238.
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  16. Don Garrett (ed.). The cambridge companion to Spinoza. Pp. XIII+465. (Cambridge: Cambridge university press, 1996.) £40.00 hbk, £12.95 pbk. [REVIEW]Brian R. Clack - 1998 - Religious Studies 34 (1):115-118.
  17. Spinoza and the plasticity of mind.Thomas Cook - 1998 - Studia Spinozana: An International and Interdisciplinary Series 14:111-136.
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  18. L'epistemologia di Spinoza.Marco Messeri (ed.) - 1991 - Mondadori.
  19. Book Review:A Study of Spinoza's Ethics. Jonathan Bennett. [REVIEW]Daniel Garber - 1985 - Ethics 95 (4):961-.
  20. The mind, simple or composite: Leibniz versus Spinoza.Robert McRae - 1983 - Southern Journal of Philosophy 21 (S1):111-120.
  21. Concepts of Force in Spinoza's Psychology.Sergio Volodia Marcello Cremaschi - 1981 - Studia Leibnitiana. Supplementa 20:138-144.
    The paper discusses the role of the concepts of conatus, potentia, vis in Spinoza's project of a new science of the Galilean kind of the passions of the mind and of men’s way of living. I argue that he tries to work out a dynamic – as contrasted with kinematic – approach to psychology.
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  22. Spinoza's Theory of the Mind.Diane Burns Steinberg - 1977 - Dissertation, University of Illinois at Urbana-Champaign
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  23. Spinoza’s Theory of Mind.Wallace I. Matson - 1971 - The Monist 55 (4):567-578.
    Spinoza has told us that knowledge of the union that the mind has with the whole of nature is the true and highest good. That union consists in the body’s being the object of the idea constituting the mind; or as stated slightly differently, the mind’s being the idea itself or the knowledge of the human body. If to interpret this cryptic pronouncement we appeal to the definition of idea as “a conception of the mind which the mind forms because (...)
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  24. The Psychology and Ethics of Spinoza.David Bidney - 1943 - New York: Russell & Russell.
  25. The Psychology and Ethics of Spinoza; a Study in the History and Logic of Ideas.David Bidney (ed.) - 1940 - Yale University Press.
  26. The Psychology and Ethics of Spinoza: A Study in the History and Logic of Ideas.Marjorie Grene - 1940 - Ethics 50 (4):464-470.
  27. A Study of the Ethics of Spinoza.Spinoza's Political and Ethical Philosophy.Harold H. Joachim - 1901 - New York: Russell & Russell.
  28. Monism, non-dualism and the mind: a comparison of Spinoza’s ethics and Śāntideva’s the way of the Bodhisattva.Kathrine Marie Noble - unknown
    This thesis focuses on the ontological status of the mind according to various interpretative traditions of Spinoza scholarship and Indo-Tibetan Mahāyāna Buddhist philosophy. It compares two texts: Ethics by Spinoza and The Way of the Bodhisattva by Śāntideva. I argue against the materialist interpretation of Spinoza on the basis that it reduces his concept of monism to extension and mistakenly frames Spinoza’s insights in terms of Cartesian rationality. I then explain Śāntideva’s non-dual concept of mind as the middle between the (...)
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