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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. Striving (conatus).Valtteri Viljanen - manuscript
    The entry on striving (conatus) for the Cambridge Spinoza Lexicon, edited by Karolina Hübner and Justin Steinberg. This is the second (September 2022) draft; please do not quote, but comments are very welcome.
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  3. Étienne Balibar lector de Baruch Spinoza: La teoría del conatus como potencia emancipadora.Lucía Vinuesa - 2024 - Las Torres de Lucca: Revista Internacional de Filosofía Política 13 (1):21-30.
    Dentro del spinozismo francés, la lectura que ofrece Étienne Balibar se destaca por su matiz fuertemente político y su contribución a una filosofía de la política crítica del pensamiento filosófico político. Este artículo aborda los textos que Balibar destina a la obra de Baruch Spinoza con el objetivo de vislumbrar el modo en que el filósofo neerlandés abona a una teoría de la política sobre las bases de una ontología transindividual, de la democratización, del conatus emancipador, de la ambivalencia propia (...)
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  4. 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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  5. Spinoza's Ethics: a guide.Michael LeBuffe - 2023 - New York, NY, United States of America: Oxford University Press.
    This guide has an introduction and five chapters, one for each of the parts of Spinoza's Ethics. The Introduction includes background material necessary for productive study of the Ethics: advice for working with Spinoza's geometrical method, a biographical sketch of Spinoza, and accounts of important predecessors: Aristotle, Maimonides, and Descartes. The chapters that follow trace the Ethics in detail, including accounts of most of the elements in Spinoza's book and raising questions for further research. Chapter 1, "One Infinite Substance," covers (...)
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  6. External Conditions, Internal Rationality: Spinoza on the Rationality of Suicide.Ian MacLean-Evans - 2023 - Journal of Spinoza Studies 2 (1):40-63.
    I argue alongside some other scholars that there is a plausible reading of Spinoza’s philosophy of suicide which holds both of the following tenets: first, that suicides occur because of external conditions, and second, that there are at least some suicides which are rational. These two tenets require special attention because they seem to be the source of significant tension. For Spinoza, if one’s cognitions are to be the most adequate, they must be “disposed internally” (E2p29s/G II 114), or determined (...)
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  7. “Moral Awareness” as an Adequate Idea in Spinoza’s Ethics: Conscious or Conscience?Enes DAĞ - 2022 - Cumhuriyet İlahiyat Dergisi 26 (3):1181-1196.
    As in classical Latin philosophical and theological texts, Spinoza did not make any semantic distinction between the concepts of conscientia and conscius, and used one interchangeably. But the concept of conscientia is used as an “inner voice” or “conscience” meaning “moral sensitivity” or “moral awareness” and expresses both rational and irrational processes in traditioanl philosophy. On the other hand, the concept of conscius is used in the sense of “consciousness” and expresses a mental or psychological reflexive activity based on rational (...)
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  8. Od patetiky k etike. Spinozova teória ľudskej slobody [From Pathetics to Ethics. Spinoza's Theory of Human Freedom].Michaela Petrufova Joppova - 2022 - Prešov, Slovensko: Atény nad Torysou.
    The monograph offers an original account of Spinoza’s philosophy and ethics concentrated on its concordance with selected modern neuroscientific theories. The book proceeds through the whole of Spinoza’s philosophy and by increasingly complex analytical account acquaints with its essential frameworks, terminology, and concepts, and is thus accessible also to readers who are not yet familiar with the thought of this peculiar thinker. The fundamental motives of this interpretation are the nature of the mind and the questions of human freedom and (...)
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  9. Conatus and Suicide in Spinoza"s Philosophy. 장효진 - 2022 - Journal of Korean Philosophical Society 164:281-303.
    이 논문은 스피노자 철학의 개체론에서 핵심적인 지위를 차지하는 코나투스 개념의 단일성 문제를 살핀다. 최근 스피노자 연구자들은 한 개체의 본질(essentia)로 설명되는 코나투스 개념을 단일성으로 해석할 때의 여러 문제점을 제기하며 코나투스 개념을 복합적인 것으로 이해하는 경향이 있다. 하지만 필자는 스피노자 철학에서 코나투스는 신의 역량이 구체화 된 하나의 단위 혹은 단일성에 속하고, 본성(natura)으로서 운동량이 개체의 복합성과 상황 함수에 종속된다고 이해한다.BR 개체의 본질로서 코나투스는 신의 속성을 어떠한 결정된 방식으로 표현하는 양태이지만, 이때의 결정성은 개체의 역량을 제한하기보다는 신의 무한한 역량 안에 위치시키는 기능을 한다. 따라서 신의 (...)
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  10. Spi̇noza'da conatus kavrami.Mevlüt Albayrak & Alev Aksünger - 2021 - Tabula Rasa: Felsefe Ve Teoloji 36:21-26.
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  11. Spinoza on the resistance of bodies.Galen Barry - 2021 - Studies in History and Philosophy of Science Part A 86 (C):56-67.
    People attribute resistance to bodies in Spinoza's physics. It's not always clear what they mean when they do this, or whether they are entitled to. This article clarifies what it would mean, and examines the evidence for attributing resistance. The verdict: there's some evidence, but not nearly as much as people think.
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  12. Spinoza’s Conatus Undoes Bourdieu’s Habitus.Josep Maria Bech - 2021 - Conatus 6 (2).
    Bourdieu’s intermittent allusions to Spinoza’s conatus disclose the weaknesses of his concept of habitus. A thorough inspection of his involvement with the Spinozist legacy reveals a long-lasting inconsistency, for he expects that conatus will assist him in both 1) grounding the habitus and solving the uncertainties that surround this notion by endorsing a strong conatus, impervious to the resistances it will eventually encounter; and 2) re-instating agency in the structuralist mindset, a program retrospectively admitted by Bourdieu in 1987 and bound (...)
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  13. La révolution Spinoza: du désir d'être à la félicité.Robert Misrahi - 2021 - [Vinneuf]: Okno éditions. Edited by Sébastien Chêne.
  14. Die Entstehung von Spinozas Urteilstheorie und ihre Implikationen für seine politische Philosophie.Ursula Renz & Oliver Istvan Toth - 2021 - Deutsche Zeitschrift für Philosophie 69 (4):633-645.
    In this paper, we reconstruct the development of Spinoza’s theory of judgment against the backdrop of the development of his political views. In this context we also look at the difference between Descartes’ meta-act theory of judgment, which Spinoza criticises, and his own all-inclusive approach. By “meta-act theory” we understand the claim that content and judgment about the truth of the content are metaphysically really distinct mental items. By an “all-inclusive theory” we understand the claim that judgment and content constitute (...)
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  15. Suicide, conatus and conflictuality in Spinoza.Eunju Kim - 2020 - Astérion 23.
    La doctrine du conatus chez Spinoza est formulée de façon si radicale que le suicide apparaît comme incompréhensible. Cela contraste avec la référence importante aux actes suicidaires dans ses ouvrages. Pour résoudre ce contraste et défendre la compatibilité entre le suicide et le conatus, nous proposons une lecture nouvelle de la proposition 5 de l’Éthique III sur la contrariété. Nous dégageons la complexité de chaque individu, la conflictualité entre ses parties, et enfin le conatus de chacune de ces parties, qui (...)
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  16. The Force of Existence. Looking for Spinoza in Heidegger.Kasper Lysemose - 2020 - Sophia 59 (1):139-172.
    In the perhaps most decisive reopening of philosophy in the twentieth century, Heidegger presented an existential analytic. This can be viewed as the highly complex analysis of one simple action: being-there. In the paper at hand, a Spinozist interpretation of this action is proposed. This implies a shift in the Aristotelian conceptuality, which, to a large extent, informs Heidegger’s analysis. The action of being-there is not a movement from potentiality to actuality. It is a force of existence. However, this force (...)
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  17. Interrogating Understanding in Conatus: A Commentary on Genevieve Lloyd’s ‘Reconsidering Spinoza’s “Rationalism”’.Steph Marston - 2020 - Australasian Philosophical Review 4 (3):266-270.
    ABSTRACT According to Genevieve Lloyd, conatus is manifested in body as a fixed ratio of motion and rest and in mind as increasing adequate understanding. The commentary provides textual analysis to resolve the apparent paradox that bodily stability corresponds to intellectual growth. The activity of adequate ideas and passivity of inadequate ideas are identified as analogues of motion and rest in Spinoza’s philosophy of mind and these are put to work in exploring what is required for increasing one’s adequate understanding: (...)
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  18. Nietzsche and Unamuno on Conatus and the Agapeic Way of Life.Alberto Oya - 2020 - Metaphilosophy 51 (2-3):303-317.
    Unamuno saw in his defense of religious faith a response to Nietzsche’s criticisms of the Christian, agapeic way of life. To Nietzsche’s claim that engaging in this way of life is something antinatural and life-denying, insofar as it goes against the (alleged) natural tendency to increase one’s own power, Unamuno responded that an agapeic way of life is precisely a direct expression of this natural tendency. Far from being something that goes against our natural inclinations, Unamuno says, an agapeic way (...)
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  19. Lucretius and Spinoza or clinamen and conatus.Pedro Mauricio Garcia Dotto - 2019 - Cadernos Espinosanos 41:241-277.
    Este artigo compara e contrasta dois conceitos filosóficos provenientes de distintas linhagens de pensamento: de um lado, o _clinamen _de Lucrécio; do outro, o _conatus _de Espinosa. O que fomentou minha pesquisa foi uma conjugação dessas noções tal como proposto por Deleuze no apêndice de seu _Logique du sens_. Nesse sentido, a primeira seção está orientada tendo em vista uma elucidação da filosofia de Lucrécio — consequentemente, também a de Epicuro — e, especificamente, uma interpretação do desvio dos átomos ou (...)
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  20. L'intelligence de la pratique: le concept de disposition chez Spinoza.Jacques-Louis Lantoine - 2019 - Lyon: ENS éditions. Edited by Pierre-François Moreau.
    Si chacun a le pouvoir de vivre selon la raison, comment se fait-il que si peu la suivent, alors même qu'un grand nombre s'en réclament? Certains voient le meilleur, mais font le pire. D'autres font le pire en croyant qu'il est le meilleur. Tous font tout ce qu'ils peuvent, et se réjouissent finalement de ce qu'ils sont. La philosophie de Spinoza rend compte de ces paradoxes : toute puissance est en acte. Qui peut le plus s'efforce nécessairement de faire le (...)
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  21. Being and Reason: An Essay on Spinoza's Metaphysics.Martin Lin - 2019 - New York: Oxford University Press.
    In Spinoza’s metaphysics, we encounter many puzzling doctrines that appear to entangle metaphysical notions with cognitive, logical, and epistemic ones. According to him, a substance is that which can be conceived through itself and a mode is that which is conceived through another. Thus, metaphysical notions, substance and mode, are defined through a notion that is either cognitive or logical, being conceived through. He defines an attribute as that which an intellect perceives as constituting the essence of a substance. Intellectual (...)
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  22. Human Power and Ecological Flourishing: Refiguring Right and Advantage with Spinoza.Oli Stephano - 2019 - Substance 48 (2):81-101.
    This paper argues that Baruch Spinoza, a 17th-century philosopher committed to the pure immanence of the natural world and the location of human striving firmly within that natural order, provides unlikely resources for addressing our current ecological crisis. My central claim is that Spinoza's views on power grasp the amoral striving characteristic of all natural beings, while simultaneously offering an immanent basis for normative critique. This, I will argue, is especially potent for the work of addressing ecological harm and fashioning (...)
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  23. Power, freedom and relational autonomy.Ericka Tucker - 2019 - In Aurelia Armstrong, Keith Green & Andrea Sangiacomo (eds.), Spinoza and Relational Autonomy: Being with Others. Edinburgh: Eup. pp. 149-163.
    By defining freedom in terms of power, Spinoza understands individual freedom as irreducibly relational. I propose that Spinoza develops his theory of power to understand how individual power or freedom is limited and enhanced by the power of those around one. For Spinoza, the power of an individual is a function of that individual’s emotions, imaginative conceptions of itself and the world and its appetites. In this paper (1) I will argue that Spinoza reformulates a concept of freedom in terms (...)
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  24. Power Freedom and Relational Autonomy.Ericka Tucker - 2019 - In Aurelia Armstrong, Keith Green & Andrea Sangiacomo (eds.), Spinoza and Relational Autonomy: Being with Others. Edinburgh: Eup. 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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  25. Revisiting Spinoza's concept of Conatus : degrees of autonomy.C̜aroline Williams - 2019 - In Aurelia Armstrong, Keith Green & Andrea Sangiacomo (eds.), Spinoza and Relational Autonomy: Being with Others. Edinburgh: Eup. pp. 115-131.
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  26. The Cultural- Ecological Reading on the 'Conatus'․ 'Body'․ 'Flesh'․ 'Egg' - Focused on Spinoza's ‘Conatus’ -. 성회경 - 2018 - Journal of the Daedong Philosophical Association 85:21-40.
    Spinoza has three names. Bento built by Portuguese Jewish parents, Baruch called by friends of Jewish community, and Benetictus named himself after being expelled from a 24-year-old Jewish church. Although he lived a short life, he was as diverse as the three names. He lived with various identities as a minority Jew. He lived as minority among the minorities. His life as a minority is intermingled with his Ethica line. This article is a cultural-ecological reading of his life and ideas (...)
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  27. The Relation of Conatus with spinoza`s Ethics.Muhammad Ali Abdllahi & Muhammad Gharibzade - 2017 - Metaphysics (University of Isfahan) 9 (23):69-82.
    Conatus, the law of self-preservation, is an inherent striving of beings to persist on its own being.. Spinoza, after explaining the conatus and justifying the problem of self-destruction, rejected many of common concepts of his predecessors’ philosophical tradition and redefined them in a different way by conatus doctrine. Spinoza denied teleological interpretation of world events and offered a nonteleological explanation of them by “desire” and “appetite” that rooted in the conatus principle. Spinoza Presents special interpretation of Ethical act root and (...)
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  28. Nietzsches Wiederholung Spinozas. Ein problemgeschichtlicher Bezug der Konzepte des conatus und des Willens zur Macht.Timon Boehm - 2017 - Nietzsche Studien 46 (1):28-57.
    Name der Zeitschrift: Nietzsche-Studien Jahrgang: 46 Heft: 1 Seiten: 28-57.
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  29. Raison, passions et conatus chez Spinoza.Juan-Vicente Cortés-Cuadra - 2017 - Revue des Sciences Philosophiques Et Théologiques 101 (3):405.
  30. Percorsi della schiavitù in Spinoza. Un confronto con Aristotele e La Boétie.Annunziata Di Nadro - 2017 - Esercizi Filosofici 12 (1).
    This paper presents Spinozaʼs reflection on the relationship between the concepts of slavery, conatus and desire. According to Spinoza, the man is not available at the command of others. This requires an investigation into the mode of subjection and slavery condition, defined as inability to achieve its useful and to act freely from the negative emotional constraints. In the description of slavery, and the use of historical examples that exemplify it, it is found a classical aristotelian source. The french debate (...)
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  31. Reply to Nadler: Spinoza and the metaphysics of suicide.John Grey - 2017 - British Journal for the History of Philosophy 25 (2):380-388.
    Steven Nadler has argued that Spinoza can, should, and does allow for the possibility of suicide committed as a free and rational action. Given that the conatus is a striving for perfection, Nadler argues, there are cases in which reason guides a person to end her life based on the principle of preferring the lesser evil. If so, Spinoza’s disparaging statements about suicide are intended to apply only to some cases, whereas in others he would grant that suicide is dictated (...)
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  32. Spinoza and the Power of Reason.Michael LeBuffe - 2017 - In Yitzhak Y. Melamed (ed.), Cambridge Critical Guide to Spinoza’s Ethics. United Kingdom: Cambridge University Press. pp. 304 - 319.
  33. Metafísica de la Naturaleza en la filosofía de Spinoza: una interpretactión del conatus como primera determinación ontológica de la natura naturara.Daniel Álvarez Montero - 2017 - Agora 36 (1).
    El concepto de conatus ha recibido diversas interpretaciones en la obra de Spinoza, y sus mayores controversias residen en la manera en que éste se aplica a ciertos modos de la Naturaleza –en especial, el ser humano–. Problemas como el suicidio, de ese lado, o la estabilidad de ciertas partículas subatómicas, por otro, han parecido poner en entredicho la integridad de este concepto. En este artículo perfilaré una interpretación del mismo que esquiva estas ambigüedades, argumentando que este concepto se presenta (...)
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  34. Is Spinoza’s theory of Finite Mind Coherent? – Death, Affectivity and Epistemology in the Ethics.Oliver Istvan Toth - 2017 - The Concept of Affectivity in Early Modern Philosophy.
    In this paper I examine the question whether Spinoza can account for the necessity of death. I argue that he cannot because within his ethical intellectualist system the subject cannot understand the cause of her death, since by understanding it renders it harmless. Then, I argue that Spinoza could not solve this difficulties because of deeper commitments of his system. At the end I draw a historical parallel to the problem from medieval philosophy.
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  35. The Formation of Lacan’s Concept of Subject and Philosophy of Spinoza - The imaginary structure of human experience and the ethics of desire -. 김은주 - 2017 - Cheolhak-Korean Journal of Philosophy 130:99-126.
    스피노자 철학은 초기 라캉에서 중요한 준거였다가 이후 포기된다. 그러나 라캉 이론이 본격적으로 전개될 때도, 특히 상상계 개념 및 이와 연관된 정신분석학 윤리의 구상에서 스피노자는 결정적인 참조점이 되었던 것으로 보인다. 이 가정을 나는 우선 스피노자의????윤리학???? 3부에서 외부 대상 및 자아가 정서 법칙, 특히 정서 모방을 통해 상상적으로 구성되는 과정을 재구성함으로써 뒷받침한다. 다음으로, 상상적 구조를 인간 경험의 근본 조건으로 보면서도 상상계에 기반을 둔 좋음의 윤리와 단절하는 욕망의 윤리를 표방한다는 점에서도 라캉과 스피노자의 지속적 연대 가능성은 발견된다. 마지막으로, 그럼에도 좁혀지지 않는 둘 사이의 거리를 (...)
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  36. Spinoza on Conatus, Inertia, and the Impossibility of Self-Destruction.Filip A. A. Buyse - 2016 - Society and Politics 10 (2):115-134.
    Spinoza (1632-1677) writes in the fourth proposition of the third part of his masterpiece, the Ethics (1677), the bold statement that self-destruction is impossible. This view seems to be very hard to understand given the fact that in our western world we have recently been confronted with an increasing number of suicides, all of which are - per definition – ―actions of killing oneself deliberately‖. Firstly, this article aims at showing, based on the last chapter of the first part of (...)
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  37. A Spinozistic Model of Moral Education.Johan Dahlbeck - 2016 - Studies in Philosophy and Education 36 (5):533-550.
    Spinoza’s claim that self-preservation is the foundation of virtue makes for the point of departure of this philosophical investigation into what a Spinozistic model of moral education might look like. It is argued that Spinoza’s metaphysics places constraints on moral education insofar as an educational account would be affected by Spinoza’s denial of the objectivity of moral knowledge, his denial of the existence of free will, and of moral responsibility. This article discusses these challenges in some detail, seeking to construe (...)
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  38. Before the Conatus Doctrine: Spinoza’s Correspondence with Willem van Blijenbergh.Andrea Sangiacomo - 2016 - Archiv für Geschichte der Philosophie 98 (2):144-168.
    Name der Zeitschrift: Archiv für Geschichte der Philosophie Jahrgang: 98 Heft: 2 Seiten: 144-168.
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  39. Affect, Desire, and Judgement in Spinoza's Account of Motivation.Justin Steinberg - 2016 - British Journal for the History of Philosophy 24 (1):67-87.
    Two priority problems frustrate our understanding of Spinoza on desire [cupiditas]. The first problem concerns the relationship between desire and the other two primary affects, joy [laetitia] and sadness [tristitia]. Desire seems to be the oddball of this troika, not only because, contrary to the very definition of an affect, desires do not themselves consist in changes in one's power of acting, but also because desire seems at once more and less basic than joy and sadness. The second problem concerns (...)
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  40. Conatus in Complex Individuality in Spinoza. 김은주 - 2016 - Cheolhak-Korean Journal of Philosophy 127:53.
    “자기 존재 유지의 노력”(코나투스)은 스피노자의 사상을 “긍정의 철학”으로 규정하게 해 온 핵심 개념이다. 그러나 코나투스는 인간을 예속적이고 심지어 자기 파괴적인 삶으로 몰아가기도 한다. 이것이 모순되어 보인다면 이는 코나투스를 흔히 단순체의 관점에서 보기 때문이다. 나는 스피노자에게서 모든 개체가 복합체인 만큼 코나투스 역시 복합적임을, 그리고 이 복합성은 부분의 다수성이나 전체 구조의 복잡성보다 더 역동적인 갈등적 성격을 가짐을 보여준다. 더 구체적으로는 첫째, 코나투스가 내적 부정을 겪을 수 있으며, 이는 둘째, 전체로서의 개체만이 아니라, 개체의 변용들에도 별도의 코나투스가 있고, 후자의 자기 긍정성이 개체 전체의 본성에 (...)
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  41. L’éthique narrative selon Paul Ricoeur : une passerelle entre l’éthique spinoziste et les éthiques du care.Éric Delassus - 2015 - Les ateliers de l'éthique/The Ethics Forum 10 (3):149-167.
    Éric Delassus | : Selon Fabienne Brugère, un point de rencontre existe entre l’éthique spinoziste et les éthiques du care, le care pouvant être envisagé comme une réactualisation du conatus spinoziste. Cet article vise à démontrer que cette convergence peut s’établir à partir d’une éthique narrative inspirée de la pensée de Paul Ricoeur. Cela concerne principalement la perception que l’on peut avoir de soi en tant que corps et esprit, dans la mesure où l’esprit est défini par Baruch Spinoza comme (...)
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  42. Suis-je libre?: désir, nécessité et liberté chez Spinoza.Jean-François Robredo - 2015 - [Paris]: Éditions Les Belles Lettres.
    English summary: Am I free? Is this not the most fundamental question for all humans? For Spinoza, for us to be free, we must first free ourselves from the illusion of freedom; between determinism and free will is true freedom. Through Spinozas philosophy of desire and reason, the idea of living with our desires without being a slave to them allows us to come closer to answering the question of whether or not we are free. French description: Suis-je libre? N'est-ce (...)
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  43. Fixing Descartes: Ethical Intellectualism in Spinoza's Early Writings.Andrea Sangiacomo - 2015 - Southern Journal of Philosophy 53 (3):338-361.
    This paper aims at reconstructing the ethical issues raised by Spinoza's earlyTreatise on the Emendation of the Intellect. Specifically, I argue that Spinoza takes issue with Descartes’ epistemology in order to support a form of “ethical intellectualism” in which knowledge is envisaged as both necessary and sufficient to reach the supreme good. First, I reconstruct how Descartes exploits the distinction between truth and certainty in hisDiscourse on the Method. On the one hand, this distinction acts as the basis for Descartes’ (...)
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  44. The Ontology of Determination: From Descartes to Spinoza.Andrea Sangiacomo - 2015 - Science in Context 28 (4):515-543.
    This paper argues that Spinoza's notions of “conatus” and “power of acting” are derived by means of generalization from the notions of “force of motion” and “force of determination” that Spinoza discussed in his Principles of Cartesian Philosophy to account for interactions among bodies on the basis of their degrees of contrariety. I argue that in the Ethics, Spinoza's ontology entails that interactions must always be accounted for in terms of degrees of “agreement or disagreement in nature” among interacting things. (...)
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  45. Theory of Conatus.Valtteri Viljanen - 2015 - In Andre Santos Campos (ed.), Spinoza: Basic Concepts. Imprint Academic. pp. 95–105.
    In this essay, I will begin by delineating the context of the conatus principle, after which I will provide a reading of the two propositions (EIIIP6 and P7) that contain the very core of the theory. This in turn will enable me to explain how Spinoza’s theory of conatus is connected to his views on desire, activity, and teleology.
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  46. 2. Power, Affect, Knowledge: Nietzsche on Spinoza.David Wollenberg - 2015 - In João Constâncio (ed.), Nietzsche and the Problem of Subjectivity. De Gruyter. pp. 65-94.
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  47. Reason, Religion, and Natural Law: from Plato to Spinoza, edited by Jonathan A. Jacobs.Alex Douglas - 2014 - Mind 123 (491):923-928.
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  48. Late-scholastic and Cartesian conatus.Rodolfo Garau - 2014 - Intellectual History Review 24 (4):479-494.
    Introduction Conatus is a specific concept within Descartes’s physics. In particular, it assumes a crucial importance in the purely mechanistic description of the nature of light – an issue that Des- cartes considered one of the most crucial challenges, and major achievements, of his natural phil- osophy. According to Descartes’s cosmology, the universe – understood as a material continuum in which there is no vacuum – is composed of a number of separate yet interconnected vortices. Each of these vortices consists (...)
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  49. Spinoza on the Ideality of Time.Geoffrey Gorham - 2013 - Idealistic Studies 43 (1-2):27-40.
    When McTaggart puts Spinoza on his short list of philosophers who considered time unreal, he is falling in line with a reading of Spinoza’s philosophy of time advanced by contemporaneous British Idealists and by Hegel. The idealists understood that there is much at stake concerning the ontological status of Spinozistic time. If time is essential to motion then temporal idealism entails that nearly everything—apart from God conceived sub specie aeternitatis—is imaginary. I argue that although time is indeed ‘imaginary’—in a sense (...)
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  50. Spinoza's unorthodox metaphysics of the will.Karolina Hübner - 2013 - In Michael Della Rocca (ed.), The Oxford Handbook to Spinoza. New York: Oxford University Press.
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