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  1. La influencia de Séneca en la filosofía de Spinoza: una aproximación / An approach to the influence of Seneca in Spinoza’s philosophy.Alberto Luis López - 2020 - Signos Filosóficos 43 (22):34-57.
    En filosofía es importante conocer las influencias entre los filósofos porque de ello depende tener un conocimiento más completo y preciso de sus propuestas. Ejemplo de esto son las investigaciones sobre los orígenes estoicos de la filosofía spinoziana, que se han incrementado notablemente en las últimas décadas, pero aún hace falta indagar con mayor detalle, autor por autor e idea por idea, qué tipo de estoicismo y qué parte del mismo influyó en el pensador neerlandés. En este artículo examino, a (...)
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  2. Spinoza and the Election of the Hebrews.Yitzhak Melamed - forthcoming - In Michael A. Rosenthal (ed.), Spinoza & Modern Jewish Philosophy. Palgrave.
    Spinoza’s interpretation of the election of the Hebrews in the third chapter of the Theological Political Treatise enraged quite a few Jewish readers of the nineteenth and twentieth centuries. The rise of nationalism, and the demand of loyalty to one’s own genos brought about a certain style of patriotic writing aimed at Spinoza’s “betrayal.” In a series of lectures on the eve of the Great War, Hermann Cohen portrayed Spinoza as a person of “demonic spirt” and as “the great enemy (...)
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  3. Power, Freedom, and Relational Autonomy.Ericka Tucker - forthcoming - In Aurelia Armstrong, Keith Green & Andrea Sangiacomo (eds.), Spinoza and Relational Autonomy. Edinburgh, UK: pp. 149-163.
    In recent years, the notion of relational autonomy has transformed the old debate about the freedom of the individual in society. For Spinoza, individual humans are embedded in natural, social and political circumstances from which they derive their power and freedom. I take this to mean that Spinoza’s is best described as a constitutive theory of relational autonomy. I will show how by defining freedom in terms of power, Spinoza understands individual freedom as irreducibly relational. I propose that Spinoza develops (...)
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  4. Spinoza, Religion and Recognition.Ericka Tucker - 2019 - In Maijastina Kahlos, Heikki J. Koskinen & Ritva Palmén (eds.), Reflections on Recognition: Contemporary and Historical Studies. New York, NY, USA: Routledge. pp. 219-231.
    In the pre-history of the concept of recognition Spinoza’s social philosophy deserves a special place. Although we rarely think of Spinoza as a social philosopher, Spinoza understood well the ways in which individual subjectivity is shaped by the social forces. I will argue that Spinoza offers a mechanism to understand the way in which recognition works, in order to untangle the web of affect, desire and ideas, which support the recognitions and misrecognitions at the foundation of social life. Spinoza sets (...)
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  5. Teologinis-politinis traktatas / Tractatus theologico-politicus. Spinoza & Laurynas Adomaitis (eds.) - 2017 - Vilnius: Jonas ir Jokūbas.
    Baruch Spinoza, Tractatus Theologico-Politicus/Teologinis-politinis traktatas, bilingual edition, Lithuanian translation and introduction by Laurynas Adomaitis, Latin text edition by Fokke Akkerman based on the editio princeps, Vilnius: Jonas ir Jokūbas, 2017, 674 pp. -/- Barucho Spinozos "Teologinis-politinis traktatas" (1670) yra vienas esminių modernios filosofijos tekstų. Pagrindinis "Teologinio-politinio traktato" tikslas yra parodyti dvi esmines politinio gyvenimo ydas: baimę, kuri kliudo aiškiai formuoti mintis ir viltį, kuri trukdo aktyviai dalyvauti politiniame gyvenime. Pasak Spinozos, koja kojon einanti viltis ir baimė paralyžiuoja mąstymą, vaizduotę ir (...)
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  6. Producing Marks of Distinction: Hilaritas and Devotion as Singular Virtues in Spinoza’s Aesthetic Festival.Christopher Davidson - 2019 - Textual Practice 34:1-18.
    Spinoza’s concepts of wonder, the imitation of affects, cheerfulness, and devotion provide the basis for a Spinozist aesthetics. Those concepts from his Ethics, when combined with his account of rituals and festivals in the Theological-Political Treatise and his Political Treatise, reveal an aesthetics of social affects. The repetition of ritualised participatory aesthetic practices over time generates a unique ingenium or way of life for a social group, a singular style which distinguishes them from the general political body. Ritual and the (...)
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  7. Spinoza’s Commonwealth and the Anthropomorphic Illusion.Hasana Sharp - 2017 - Philosophy Today 61 (4):833-846.
    Balibar presents Spinoza as a profound critic of “the anthropomorphic illusion.” Spinoza famously derides the tendency of humans to project their own imagined traits and tendencies onto the rest of nature. The anthropomorphic illusion yields a gross overestimation our own agency. I argue in this essay that the flip side of this illusion is our refusal to extend certain properties we reserve exclusively to ourselves. The result is that we disregard the power of social and political institutions because they do (...)
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  8. Spinoza's Political Treatise: A Critical Guide.Yitzhak Y. Melamed & Hasana Sharp (eds.) - 2018 - Cambridge University Press.
    Spinoza's Political Treatise constitutes the very last stage in the development of his thought, as he left the manuscript incomplete at the time of his death in 1677. On several crucial issues - for example, the new conception of the 'free multitude' - the work goes well beyond his Theological Political Treatise, and arguably presents ideas that were not fully developed even in his Ethics. This volume of newly commissioned essays on the Political Treatise is the first collection in English (...)
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  9. Philosophies of Political Myth, a Comparative Look Backwards.Chiara Bottici - 2009 - European Journal of Political Theory 8 (3):365-382.
    The aim of this article is to recover a tradition of political philosophy which has been largely neglected and show its relevance for contemporary political thought. By arguing for the need of rethinking political myth today, the article reconstructs the philosophical reflections on this topic of Cassirer, Sorel and Spinoza, discussing both their strength and shortcomings. By adopting a comparative look backwards, it shows why they provide an ideal starting point for a philosophical approach to political myth which is aimed (...)
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  10. “When Having Too Much Power is Harmful? - Spinoza on Political Luck”.Yitzhak Melamed - 2018 - In Yitzhak Melamed & Hasana Sharp (eds.), Spinoza's Political Treatise: A Critical Guide. Cambridge: Cambridge University Press. pp. 161-174.
    Spinoza’s celebrated doctrine of the conatus asserts that “each thing, as far as it can by its own power, strives to persevere in its being” (E3p6). Shortly thereafter Spinoza makes the further claim that the (human) mind strives to increase its power of acting (E3p12). This latter claim is commonly interpreted as asserting that human beings (and their associations) not only strive to persevere in their existence, but also always strive to increase their power. Spinoza’s justification for E3p12 relies (among (...)
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  11. Robert J. McShea, "The Political Philosophy of Spinoza". [REVIEW]Ralph Gilbert Ross - 1970 - Journal of the History of Philosophy 8 (2):215.
  12. Spinoza on Philosophy, Religion, and Politics: The Theologico-Political Treatise, by Susan James.: Book Reviews. [REVIEW]Moira Gatens - 2013 - Mind 122 (488):1112-1116.
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  13. Método y filosofía en Descartes.Juan Manuel Navarro Cordón - 1972 - Logos. Anales Del Seminario de Metafísica [Universidad Complutense de Madrid, España] 7:39.
    I attempt to clarify the specificity of Spinoza’s hermeneutic proposal of the Scripture in the Political-Theological Treatise. In this regard, I assume two levels of analysis in Spinoza interpretation: the historic-critical and the philosophical one. My aim is to find out the relationships between these two levels, and also the differences of Spinoza’s interpretation with others, in particular, that one developed by Lodewijk Meyer in his Philosophia S. Scripturae Interpres.
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  14. Spinoza's Short Treatise on God, Man, and Human Welfare.Archibald B. D. Alexander - 1909 - Journal of Philosophy, Psychology and Scientific Methods 6 (18):495.
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  15. The Origin and Development of Spinoza’s Political Philosophy.Frank Lucash - 2005 - Southwest Philosophy Review 21 (2):3-22.
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  16. Steven Smith’s, Spinoza, Liberalism, and the Question of Jewish Identity. [REVIEW]Frank Lucash - 1998 - Southwest Philosophy Review 14 (2):179-182.
  17. Aggadic Moses: Spinoza and Freud on the Traumatic Legacy of Theological-Political Identity.Jeffrey A. Bernstein - 2008 - Idealistic Studies 38 (1-2):3-21.
    This paper attempts to explore the problem of collective identity and its subsequent historical legacies through a reading of Spinoza’s and Freud’s respective accounts of Moses. In working their way through the aggadah of Moses, both Spinoza and Freud find the halakhic core of collectivity to be expressed in and as social mediation. Moreover, both thinkers discover that the occlusion of this core leads to a collective trauma, the symptom of which is the formation of the ‘theological-political’.
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  18. Spinoza’s Dogmas of the Universal Faith and the Problem of Religion.Michael A. Rosenthal - 2001 - Philosophy and Theology 13 (1):53-72.
    I argue that in the seven “dogmas of the universal faith,” which are introduced in chapter XIV of the Theological-Political Treatise, Spinoza reinterprets the traditional view of a minimal credo required for salvation. The dogmas are dialectical propositions that are true insofar as they are practically useful. Instead of obtaining salvation for the soul, the dogmas aid in the preservation of the body, particularly through the regulation of religion within the state. I show that reading the dogmas in light of (...)
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  19. Revelation in Spinoza’s Theological-Political Treatise.Frank Lucash - 2001 - Philosophy and Theology 13 (1):73-92.
    I argue that Spinoza bases his observations regarding revelation on revelation alone, since he separates theology from philosophy. He does not use his philosophical theses to support theological beliefs, and he thinks that one’s philosophical position should not influence one’s views on revealed religion.
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  20. The Law of Freedom and the Summum Bonum in Spinoza’s Theologico-Political Treatise. [REVIEW]Ulrich Dierse - 1986 - Philosophy and History 19 (1):24-25.
  21. Spinoza’s Political and Moral Philosophy.T. V. Smith - 1933 - The Monist 43 (1):23-39.
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  22. The Theory of History in Spinoza’s Theologico-Political Treatise.Fredrika Spindler - unknown
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  23. Baruch Spinoza and Western Democracy.Mason W. Gross - 1957 - Philosophical Review 66 (2):281.
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  24. Siva-Pirak'sam, Light of Sivan. A Metaphysical and Theological TreatiseSiva-Pirakasam, Light of Sivan. A Metaphysical and Theological Treatise.Henry R. Hoisington - 1854 - Journal of the American Oriental Society 4:125.
  25. Spinoza's Revelation: Religion, Democracy, and Reason.Nancy K. Levene - 2006 - Cambridge University Press.
    Nancy Levene reinterprets a major early modern philosopher, Benedict de Spinoza - a Jew who was rejected by the Jewish community of his day but whose thought contains, and critiques, both Jewish and Christian ideas. It foregrounds the connection of religion, democracy, and reason, showing that Spinoza's theories of the Bible, the theologico-political, and the philosophical all involve the concepts of equality and sovereignty. Professor Levene argues that Spinoza's concept of revelation is the key to this connection, and above all (...)
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  26. Spinoza and the Irrelevance of Biblical Authority.J. Samuel Preus - 2001 - Cambridge University Press.
    Spinoza's Theological-Political Treatise is a landmark both in democratic political theory and in the history of biblical interpretation. Spinoza championed liberty of thought, speech and writing by discrediting the Bible as the standard for truth and a source of public law. Applying a new historical criticism, he showed that biblical teaching and law were irrelevant for a modern pluralistic state and its intellectual life. J. Samuel Preus highlights Spinoza's achievement by reading the Treatise in the context of a literary conflict (...)
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  27. I—Susan James: Creating Rational Understanding: Spinoza as a Social Epistemologist.Susan James - 2011 - Aristotelian Society Supplementary Volume 85 (1):181-199.
    Does Spinoza present philosophy as the preserve of an elite, while condemning the uneducated to a false though palliative form of ‘true religion’? Some commentators have thought so, but this contribution aims to show that they are mistaken. The form of religious life that Spinoza recommends creates the political and epistemological conditions for a gradual transition to philosophical understanding, so that true religion and philosophy are in practice inseparable.
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  28. We Do Not Yet Know What the Law Can Do.Alexandre Lefebvre - 2006 - Contemporary Political Theory 5 (1):52-67.
    A recurrent problem in Spinoza's ethical and political philosophy is what beings can do, what their affects are, and how these affects may be diminished or enhanced. This paper focuses on Spinoza's Theological-Political Treatise to examine how natural and positive law engages a constitutive relationship with our affective capacity or, in Spinoza's language, our modal power and conatus. This paper begins with a critique of interpretations of Spinoza as a precursor of liberal political and juridical philosophies, and proceeds to argue (...)
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  29. Thinking the Political in the Wake of Spinoza: Power, Affect and Imagination in the Ethics.Caroline Williams - 2007 - Contemporary Political Theory 6 (3):349-369.
    There is currently a growing interest in the philosophy and political thought of Baruch de Spinoza following many years of comparative neglect, particularly within political philosophy. The focus of this paper is Spinoza's major work, the Ethics, and its relation to his political writings. It explores Spinoza's distinctive formulations of imagination and affect and considers some of the ways in which these impact upon his political thought, specifically via his reflections upon democracy and knowledge. The discussion draws particular attention to (...)
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  30. ‘Disempowered by Nature’: Spinoza on The Political Capabilities of Women.Beth Lord - unknown
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  31. The Concept of Equality in Spinoza’s Theological-Political Treatise.Beth Lord - 2016 - Epoché: A Journal for the History of Philosophy 20 (2):367-386.
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  32. The Concept of Equality in Spinoza’s Theological-Political Treatise.Beth Lord - 2016 - Epoché: A Journal for the History of Philosophy 20 (2):367-386.
    Spinoza recognizes that in a democracy, ideals of freedom and equality shape our thoughts about ourselves as human beings. This paper examines Spinoza’s concept of equality in the Theological-Political Treatise, and considers its complexi­ties and ambiguities in light of his theories of freedom and democracy there and in the Ethics. Because Spinoza takes human beings to have unequal power, he does not believe we are naturally or intrinsically equal. Nor does he think equality is good in itself. Equality is good (...)
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  33. Spinoza’s Theological-Political Treatise: A Critical Guide.Hasana Sharp - 2011 - The Leibniz Review 21:175-183.
    Despite his importance in philosophical canon, as the editors of the volume under consideration observe, contemporary philosophers without a religious education are not in a great position to examine, for example, Spinoza's analysis of scripture, which comprises a substantial portion of his Theological-Political Treatise. Nevertheless,interest in Spinoza is growing and there is increased willingness to work through questions like "whether the apostles wrote their epistles as apostles and prophets, or as teachers." This is owed in no insignificant part to recent (...)
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  34. Why Can’T We All Just Get Along: The Reasonable Vs. The Rational According to Spinoza.Eugene Garver - 2010 - Political Theory 38 (6):838-858.
    Spinoza presents a picture of the good human life in which being rational and being reasonable or sociable are mutually supporting: the philosopher makes the best citizen, and citizenship is the best route to philosophy and adequate ideas. Crucial to this mutual implication are the roles of religion and politics in promoting obedience. It is through obedience that people can become "of one mind and one body" in the absence of adequate ideas, through the presence of shared empowering imaginations and (...)
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  35. The Force of Ideas in Spinoza.Hasana Sharp - 2007 - Political Theory 35 (6):732-755.
    This paper offers an interpretation of Spinoza's theory of ideas as a theory of power. The consideration of ideas in terms of force and vitality figures ideology critique as a struggle within the power of thought to give life support to some ideas, while starving others. Because ideas, considered absolutely on Spinoza's terms, are indifferent to human flourishing, they survive, thrive, or atrophy on the basis of their relationship to ambient ideas. Thus, the effort to think and live well requires (...)
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  36. Spinoza: Theological-Political Treatise.Jonathan Israel & Michael Silverthorne (eds.) - 2007 - Cambridge University Press.
    Spinoza's Theological-Political Treatise is one of the most important philosophical works of the early modern period. In it Spinoza discusses at length the historical circumstances of the composition and transmission of the Bible, demonstrating the fallibility of both its authors and its interpreters. He argues that free enquiry is not only consistent with the security and prosperity of a state but actually essential to them, and that such freedom flourishes best in a democratic and republican state in which individuals are (...)
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  37. Spinoza's 'Theological-Political Treatise': A Critical Guide.Yitzhak Y. Melamed & Michael A. Rosenthal (eds.) - 2010 - Cambridge University Press.
    Spinoza's Theological-Political Treatise was published anonymously in 1670 and immediately provoked huge debate. Its main goal was to claim that the freedom of philosophizing can be allowed in a free republic and that it cannot be abolished without also destroying the peace and piety of that republic. Spinoza criticizes the traditional claims of revelation and offers a social contract theory in which he praises democracy as the most natural form of government. This Critical Guide presents essays by well-known scholars in (...)
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  38. Theologico-Political Treatise.Martin D. Yaffe (ed.) - 2004 - Focus.
    A complete translation in English of this modern text, with substantive apparatus to allow the student and serious reader to grapple in a meaningful way with this seminal text. The text includes ample footnotes, Spinoza’s annotations, an interpretative essay, glossary and other indices. Focus Philosophical Library translations are close to and are non-interpretative of the original text, with the notes and a glossary intending to provide the reader with some sense of the terms and the concepts as they were understood (...)
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  39. Imagination, Prophecy, and Morality: The Relevance and Limits of Spinoza's Theory of Political Myth.J. Brennan - 2014 - Télos 2014 (169):64-83.
    Myth presents us with two major problems: definition and usage. In this paper I focus on the latter problem and argue in defense of Spinoza’s theory of political myth as opposed to the dichotomy of “myth as progress” and “myth as regression.” Spinoza’s theory is preferable because it allows for a full-bodied understanding of myth, its legitimate uses and its dangers for slipping into superstition. Because myth plays on the imagination, the basest form of knowledge available to all people and (...)
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  40. Spinoza’s Respublica Divina: The Rise and Fall, Virtues and Vices of the Hebrew Republic.Yitzhak Y. Melamed - 2014 - In Otfried Höffe (ed.), Spinoza: Theologisch-Politischer Traktat. De Gruyter. pp. 195-210.
    Chapters 17 and 18 of the TTP constitute a textual unit in which Spinoza submits the case of the ancient Hebrew state to close examination. This is not the work of a historian, at least not in any sense that we, twenty-first century readers, would recognize as such. Many of Spinoza’s claims in these chapters are highly speculative, and seem to be poorly backed by historical evidence (Cf. Verbeek (2003), 126). Other claims are broad-brush, ahistorical generalizations: for example, in a (...)
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  41. A Theologico-Political Treatise and, a Political Treatise.Benedictus de Spinoza & R. H. M. Elwes - 2004
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  42. Spinoza's Short Treatise on God, Man and Human Welfare, Tr. By L.G. Robinson.Benedict Spinoza & Lydia Gillingham Robinson - 1909
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  43. 'Theologico-Political Treatise' by Benedict de Spinoza; Translated with Introduction and Notes.Frank Marshall Vanderhoof - 1952 - Dissertation, Columbia University
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  44. J. Dunner's Baruch Spinoza and Western Democracy. [REVIEW]Phillip Ginnetti - 1956 - Philosophy and Phenomenological Research 17:133.
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  45. Ervaring en theorie in de staatkunde. Een analyse Van Spinoza's „tractatus politicus”.H. De Dijn - 1970 - Tijdschrift Voor Filosofie 32 (1):30-71.
    Spinoza's discussion of the political phenomenon doesn't essentially differ from his philosophizing in the Ethica. Here too, we have to do with a deductive theory treatening the matter in a „mathematical” way : the political institutions are comprehended as positive conclusions from the laws describing the genesis of the state ; these laws depend in turn on a theory of human existence as a part of nature. The anthropology and the theory of affections of the Ethics constitute the basis of (...)
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  46. Martin D. Yaffe, Spinoza's Theological-Political Treatise. [REVIEW]Graeme Hunter - 2005 - Philosophy in Review 25:452-454.
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  47. Baruch Spinoza, Political Treatise. [REVIEW]Kevin Zanelotti - 2001 - Philosophy in Review 21:215-217.
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  48. A. Wolf, Spinoza's Short Treatise on God, Man, and His Well-Being. [REVIEW]Harold H. Joachim - 1909 - Hibbert Journal 8:680.
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  49. La Malédiction du Justicier, le Bouc Et le Prophète: Éléments Pour Une Théorie des Modalités Théologico-Politiques.Guillaume Sibertin-Bianc - 2009 - Meta 1 (2):320-347.
    This paper reflects on the relation between psychiatric institutions and political thought. Starting from the distinction made by G. de Clérambault between interpretation and passionate deliria, we aim at identifying two types of symbolic connotations in the demand for justice. Based on this, we formulate the following hypothesis: a description of the semiotic systems that include the two types allows for a differential analysis of the two distinct theologico-political structures to be carried out; they can come up against each other (...)
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  50. Machiavelli, Spinoza and the Nature of Politics.Jose Humberto Schettino Olmos - 1999 - Dissertation, New School for Social Research
    The main objective of the dissertation is to find the basic concepts of a general theory of politics in the writings of Machiavelli and Spinoza. The primary task is to answer the questions: What is politics? What are the main characteristics of it? and What are the limits of politics? I present two basic contentions. One is that there is not only a great similarity both in the content and the form in which both authors deal with the problems of (...)
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1 — 50 / 294