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  1. added 2018-12-31
    The Philosophes’ Criticism of Religion and D’Holbach’s Non-Hedonistic Materialism.Hasse Hämäläinen - 2017 - Diametros 54:56-75.
    Baron d’Holbach was a critic of established religion, or a philosophe, in late 18 th -century France. His work is often perceived as less inventive than the work of other materialist philosophes, such as Helvétius and Diderot. However, I claim that d’Holbach makes an original, unjustly overlooked move in the criticism of religious moral teaching. According to the materialist philosophes, this teaching claims that true happiness is only possible in the afterlife. As an alternative, Helvétius and Diderot offer theories according (...)
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  2. added 2017-11-13
    A Spinozist Aesthetics of Affect and Its Political Implications.Christopher Davidson - 2017 - In Gábor Boros, Judit Szalai & Oliver Istvan Toth (eds.), The Concept of Affectivity in Early Modern Philosophy. Budapest, Hungary: Eötvös Loránd University Press. pp. 185-206.
    Spinoza rarely refers to art. However, there are extensive resources for a Spinozist aesthetics in his discussion of health in the Ethics and of social affects in his political works. There have been recently been a few essays linking Spinoza and art, but this essay additionally fuses Spinoza’s politics to an affective aesthetics. Spinoza’s statements that art makes us healthier (Ethics 4p54Sch; Emendation section 17) form the foundation of an aesthetics. In Spinoza’s definition, “health” is caused by external objects that (...)
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  3. added 2017-08-19
    The Problem of Forgiveness: Jankélévitch, Deleuze, and Spinoza.Russell Ford - 2017 - Journal of Speculative Philosophy 31 (3):409-421.
    The problem of forgiveness may rightly be regarded as a perennial philosophical problem. But of what sort? Introducing his 1973 contribution to the discussion, entitled simply "Forgiveness"—an essay that remains the standard reference for contemporary discussions of the problem, especially in the Anglo-American philosophical community—Aurel Kolnai writes that while the ethical nature of the problem is indisputable, he intends his argument "to be chiefly logical in nature: the central question I wish to discuss is … whether, and if so in (...)
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  4. added 2016-07-09
    The Political Efficacy of Prophetic Madness.Sean Erwin - 2000 - Idealistic Studies 30 (3):189-207.
    In this paper I pursue this question of the nature of a possible relationship between imagination and the force/violence particular to human law throughSpinoza's analysis of the prophetic imagination in the Tractatus-Theologico Politic us. My principal concern is to trace the relationship between the history and laws of the Hebrew nation and Spinoza's analysis of the imagination of Moses.
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  5. added 2016-07-07
    Review: Revisiting Spinoza’s Theological-Political Treatise. [REVIEW]Sean Erwin - 2014 - Renaissance Quarterly 4:1407-1408.
  6. added 2016-02-18
    Multitude.Ericka Tucker - 2015 - In Andre Santos Campos (ed.), Spinoza: Basic Concepts. Imprint Academic. pp. 129-141.
    Spinoza’s ‘multitude’, while a key concept of his political philosophy, allows us to better understand Spinoza’s work both in its historical context and as a systematic unity. In this piece, I will propose that we understand Spinoza’s concept of the ‘multitude’ in the context of the development of his political thought, in particular his reading and interpretation of Thomas Hobbes, for whom ‘multitude’ was indeed a technical term. I will show that Spinoza develops his own notion of multitude as an (...)
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  7. added 2015-11-25
    Politics and Rhetoric: The Intended Audience of Spinoza's "Tractatus Theologico-Politicus".Steven Frankel - 1999 - Review of Metaphysics 52 (4):897 - 924.
  8. added 2015-04-14
    The State: Spinoza's Institutional Turn.Sandra Field - 2015 - In Andre Santos Campos (ed.), Spinoza: Basic Concepts. Imprint Academic. pp. 142-154.
    The concept of imperium is central to Spinoza's political philosophy. Imperium denotes authority to rule, or sovereignty. By extension, it also denotes the political order structured by that sovereignty, or in other words, the state. Spinoza argues that reason recommends that we live in a state, and indeed, humans are hardly ever outside a state. But what is the source and scope of the sovereignty under which we live? In some sense, it is linked to popular power, but how precisely, (...)
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  9. added 2015-01-21
    “Nemo Non Videt”: Intuitive Knowledge and the Question of Spinoza's Elitism.Hasana Sharp - 2011 - In Smith Justin & Fraenkel Carlos (eds.), The Rationalists. Springer/Synthese. pp. 101--122.
    Although Spinoza’s words about intuition, also called “the third kind of knowledge,” remain among the most difficult to grasp, I argue that he succeeds in providing an account of its distinctive character. Moreover, the special place that intuition holds in Spinoza’s philosophy is grounded not in its epistemological distinctiveness, but in its ethical promise. I will not go as far as one commentator to claim that the epistemological distinction is negligible (Malinowski-Charles 2003),but I do argue that its privileged place in (...)
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  10. added 2015-01-21
    Love and Possession: Towards a Political Economy of Ethics 5.Hasana Sharp - 2009 - North American Spinoza Society Monograph 14:1-19.
    Against the common understanding that the Ethics promotes a "radical anti-emotion program," I claim that Spinoza describes an immanent transformation of love from a form of madness to an expression of wisdom. Love as madness produces the affects that another tradition unites in the seven deadly sins, such as lust, gluttony, envy, greed, and pride. Spinoza, however, never condemns these affects as such. Within each affect one can find its "correct use" (E5p10schol), which enables us to love and to live (...)
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  11. added 2015-01-21
    Feeling Justice: The Reorientation of Possessive Desire in Spinoza.Hasana Sharp - 2005 - International Studies in Philosophy 37 (2):113-130.
    In asserting that the desire to possess what we cannot exclusively and permanently have lies at the root of human misery, Spinoza's Ethics discloses a problem that requires a political response. Although the final part of the Ethics appears to be the least practical of Spinoza's writings, it nonetheless foregrounds the tangible problem of our desire for possession, our desire to have what gives us joy. Moreover, it proposes a remedial practice by means of which this problematic desire might generate (...)
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