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  1. Kant and Spinoza.Colin Marshall - forthcoming - In Yitzhak Melamed (ed.), Blackwell Companion to Spinoza. New York: Blackwell.
    In this chapter, I explore the connections between Spinoza’s philosophy and Immanuel Kant's. I begin by considering whether Kant engaged with Spinoza's actual views, and conclude that he did not. Despite that, I argue that there some philosophically-striking points of near-convergence between them. In addition to both privileging substance monism over other traditional metaphysical views, both Spinoza and Kant advance arguments for (a) epistemic humility based on the passivity of our senses and for (a) the timelessness of the mind based (...)
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  2. Spinoza’s Monism II: A Proposal.Kristin Primus - forthcoming - Archiv für Geschichte der Philosophie.
    An old question in Spinoza scholarship is how finite, non-eternal things transitively caused by other finite, non-eternal things (i. e., the entities described in propositions like E1p28) are caused by the infinite, eternal substance, given that what follows either directly or indirectly from the divine nature is infinite and eternal (E1p21–23). In “Spinoza’s Monism I,” I pointed out that most commentators answer this question by invoking entities that are indefinite and sempiternal, but argued that perhaps we should not be so (...)
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  3. Spinoza on the Distinction Between Substance and Attribute.Antonio Salgado Borge - 2022 - Philosophy 97 (2):207-231.
    I examine Spinoza's claim in the Metaphysical Thoughts that the attributes of God are only distinguished by a distinction of reason. I contend that for Spinoza essential attributes, such as Thought or Extension, cannot be distinguished by Francisco Suarez's distinction of reasoning reason, as Martin Lin suggests, nor can he be using Suárez’ distinction of reasoned reason for this purpose, as Yitzhak Melamed believes. Since reasoning reason and the distinction of reasoned reason are the only two kinds of rational distinction (...)
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  4. Being and Reason: An Essay on Spinoza’s Metaphysics: By Martin Lin, Oxford, Oxford University Press, 2019, Pp. 224, £47.49 (Hb), ISBN: 0198834152. [REVIEW]Antonio Salgado Borge - 2021 - British Journal for the History of Philosophy 29 (6):1198-1201.
    To what extent does human reason apply to the mind-independent world according to Spinoza? Does he even believe that human reason applies to that world at all? Being and Reason answers these questi...
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  5. Can the Berkeleyan Idealist Resist Spinozist Panpsychism?Graham Clay & Michael Rauschenbach - 2021 - History of Philosophy & Logical Analysis 24:296-325.
    We argue that prevailing definitions of Berkeley’s idealism fail to rule out a nearby Spinozist rival view that we call ‘mind-body identity panpsychism.’ Since Berkeley certainly does not agree with Spinoza on this issue, we call for more care in defining Berkeley’s view. After we propose our own definition of Berkeley’s idealism, we survey two Berkeleyan strategies to block the mind-body identity panpsychist and establish his idealism. We argue that Berkeley should follow Leibniz and further develop his account of the (...)
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  6. Review of Martin Lin, Being and Reason: An Essay on Spinoza’s Metaphysics (Oxford University Press, 2019. Notre Dame Philosophical Reviews. April 1st, 2021.Yitzhak Y. Melamed - 2021 - Notre Dame Philosophical Reviews.
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  7. Spinoza's Argument for Substance Monism.Jack Stetter - 2021 - Revista Seiscentos 1 (1):193-215.
    In this paper, I inspect the grounds for the mature Spinozist argument for substance monism. The argument is succinctly stated at Ethics Part 1, Proposition 14. The argument appeals to two explicit premises: (1) that there must be a substance with all attributes; (2) that substances cannot share their attributes. In conjunction with a third implicit premise, that a substance cannot not have any attribute whatsoever, Spinoza infers that there can be no more than one substance. I begin the inspection (...)
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  8. “Spinoza’s Metaphysics of Substance”.Y. Melamed Yitzhak - 2021 - In Don Garrett (ed.), Don Garrett (ed.), The Cambridge Companion to Spinoza. 2nd edition. Cambridge: Cambridge University Press, forthcoming. Cambridge: Cambridge UP. pp. 61-112.
    ‘Substance’ (substantia, zelfstandigheid) is a key term of Spinoza’s philosophy. Like almost all of Spinoza’s philosophical vocabulary, Spinoza did not invent this term, which has a long history that can be traced back at least to Aristotle. Yet, Spinoza radicalized the traditional notion of substance and made a very powerful use of it by demonstrating – or at least attempting to demonstrate -- that there is only one, unique substance -- God (or Nature) -- and that all other things are (...)
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  9. Spinoza's Theory of Intellect – an Averroistic Theory?Oliver Istvan Toth - 2020 - In Averroism between the 15th and 17th century. pp. 281-309.
  10. Spinoza and the Problem of Other Substances.Galen Barry - 2019 - Canadian Journal of Philosophy 49 (4):481-507.
    ABSTRACTMost of Spinoza’s arguments for God’s existence do not rely on any special feature of God, but instead on merely general features of substance. This raises the following worry: those arguments prove the existence of non-divine substances just as much as they prove God’s existence, and yet there is not enough room in Spinoza’s system for all these substances. I argue that Spinoza attempts to solve this problem by using a principle of plenitude to rule out the existence of other (...)
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  11. The Many Faces of Spinoza's Causal Axiom.Martin Lin - 2019 - In Dominik Perler & Sebastian Bender (eds.), Causation and Cognition: Perspectives on Early Modern Philosophy. New York: Routledge.
  12. Spinoza's Substance Monism Contextualized.Jack Stetter - 2019 - Dissertation, University of Paris 8
    Spinoza’s substance monism constitutes the bedrock of Spinoza’s philosophy as put forth in the Ethics. As the record shows, it is not evident how we are to make sense of the details of the Spinozistic view. Difficulties in its interpretation include characterizing the relationship between substance and mode, assessing the validity of the argument for substance monism, and conceiving how there can be “inadequate” ideas if all ideas are in God. We risk distorting the study of seventeenth-century philosophy in saddling (...)
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  13. François Lamy’s Cartesian Refutation of Spinoza’s Ethics.Jack Stetter - 2019 - Journal of Modern Philosophy 1 (1):7.
    François Lamy, a Benedictine monk and Cartesian philosopher whose extensive relations with Arnauld, Bossuet, Fénélon, and Malebranche put him into contact with the intellectual elite of late-seventeenth-century France, authored the very first detailed and explicit refutation of Spinoza’s Ethics in French, Le nouvel athéisme renversé. Regrettably overlooked in the secondary literature on Spinoza, Lamy is an interesting figure in his own right, and his anti-Spinozist work sheds important light on Cartesian assumptions that inform the earliest phase of Spinoza’s critical reception (...)
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  14. Spinoza in Twenty-First-Century American and French Philosophy: Metaphysics, Philosophy of Mind, Moral and Political Philosophy.Jack Stetter & Charles Ramond (eds.) - 2019 - London: Bloomsbury Academic.
    Contributors: Steven Barbone, Laurent Bove, Edwin Curley, Valérie Debuiche, Michael Della Rocca, Simon B. Duffy, Daniel Garber, Pascale Gillot, Céline Hervet, Jonathan Israel, Chantal Jaquet, Mogens Lærke, Jacqueline Lagrée, Martin Lin, Yitzhak Y. Melamed, Pierre-François Moreau, Steven Nadler, Knox Peden, Alison Peterman, Charles Ramond, Michael A. Rosenthal, Pascal Sévérac, Hasana Sharp, Jack Stetter, Ariel Suhamy, Lorenzo Vinciguerra.
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  15. The Concept of Persons in Kant and Fichte.Owen Ware - 2019 - In Antonia LoLordo (ed.), Persons: A History. Oxford University Press.
    It is well known that Kant seeks to discredit rational psychology on the grounds that we cannot access the nature of the soul by reflecting upon the ‘I think’ of self-consciousness. What is far less understood, however, is why Kant still believes the theorems of rational psychology are analytically true insofar as they represent the ‘I’ through the categories of substance, reality, unity, and existence. Early post-Kantian thinkers like Fichte would abandon this restriction and approach the concept of the ‘I’ (...)
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  16. Do antifinalismo providencialista ao finalismo na natureza no pensamento de Espinosa.Andrelino Ferreira dos Santos Filho - 2018 - Dissertation, UFMG, Brazil
  17. “A Substance Consisting of an Infinity of Attributes”: Spinoza on the Infinity of Attributes.Yitzhak Y. Melamed - 2018 - In Reed Winegar & Ohad Nachtomy (eds.), Infinity in Early Modern Philosophy. Springer. pp. 63-75.
    Though Spinoza's definition of God at the beginning of the Ethics unequivocally asserts that God has infinitely many attributes, the reader of the Ethics will find only two of these attributes discussed in any detail in Parts Two through Five of the book. Addressing this intriguing gap between the infinity of attributes asserted in E1d6 and the discussion merely of the two attributes of Extension and Thought in the rest of the book, Jonathan Bennett writes: Spinoza seems to imply that (...)
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  18. The Allegedly Cartesian Roots of Spinoza's Metaphysics.Anat Schechtman - 2018 - Philosophers' Imprint 18.
    There is a familiar story about Spinoza on which his substance monism arises straightforwardly from Descartes’ own conception of substance, which the latter combines—not entirely consistently—with substance pluralism. I argue that this story is mistaken: substance pluralism is fully consistent with Descartes’ conception of substance; it is also consistent with his claim that the term ‘substance’ is non-univocal. In defense of these claims, I argue that Descartes denies, whereas Spinoza accepts, that causation precludes the kind of independence that is characteristic (...)
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  19. The Building Blocks of Spinoza’s Metaphysics: Substance, Attributes and Modes.Yitzhak Y. Melamed - 2017 - In Michael Della Rocca (ed.), Oxford Handbook of Spinoza. Oxford University Press. pp. 84-113.
  20. Monism and Number: A Case Study in the Development of Spinoza's Philosophy.Alex Silverman - 2017 - History of Philosophy Quarterly 34 (3):213-230.
    In Ep. 50, Spinoza argues at length that “someone who calls God one or unique does not have a true idea of God, or is speaking improperly about him.” This text is striking, given the declarations in many writings, including the Ethics, that God is the one, unique substance. While recent commentators have attempted to render Ep. 50 consistent with the rest of Spinoza’s corpus, I instead argue that Spinoza’s stance on God’s oneness evolved over the course of his career. (...)
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  21. Reply to Yenter: Spinoza, Number, and Diversity.Galen Barry - 2016 - British Journal for the History of Philosophy 24 (2):365-374.
    Clarke attacks Spinoza's monism on the grounds that it cannot explain how a multiplicity of things follows from one substance, God. This article argues that Clarke assumes that Spinoza's God is countable. It then sketches a way in which multiplicity can follow from God's uncountable nature.
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  22. A Glimpse Into Spinoza’s Metaphysical Laboratory: The Development of Spinoza’s Concepts of Substance and Attribute.Yitzhak Melamed - 2015 - In Yitzhak Y. Melamed (ed.), The Young Spinoza: A Metaphysician in the Making. Oxford University Press. pp. 272-286.
    At the opening of Spinoza’s Ethics, we find the three celebrated definitions of substance, attribute, and God: E1d3: By substance I understand what is in itself and is conceived through itself, i.e., that whose concept does not require the concept of another thing, from which it must be formed [Per substantiam intelligo id quod in se est et per se concipitur; hoc est id cujus conceptus non indiget conceptu alterius rei, a quo formari debeat]. E1d4: By attribute I understand what (...)
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  23. A Relação entre a Substância e os Modos na Filosofia de Espinosa.Carlos Ricardo Rodrigues da Silveira - 2013 - Dissertation, UFRGS, Brazil
    A relação entre os modos e a substância na filosofia de Espinosa é tida tradicionalmente como de inerência, de maneira semelhante, grosso modo, à relação entre os acidentes e as substâncias na filosofia aristotélica. Essa concepção de inerência foi contestada por Edwin Curley a partir de 1969. Esta monografia, no primeiro capítulo, procura defender que a relação entre os modos e a substância em Espinosa é de inerência, contra Curley, explicando em que consiste essa relação e diferenciando-a da concepção aristotélica (...)
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  24. Spinoza’s Metaphysics: Substance and Thought by Yitzhak Y. Melamed.Martin Lin - 2013 - The Leibniz Review 23:195-205.
  25. Spinoza’s Metaphysics: Substance and Thought (Oxford: Oxford University Press, 2013). Xxii+232 Pp. Paperback: 2014.Yitzhak Melamed - 2013 - Oxford University Press.
  26. Reply to Colin Marshall and Martin Lin.Yitzhak Melamed - 2013 - The Leibniz Review 23:207-222.
  27. Reply to Colin Marshall and Martin Lin.Yitzhak Melamed - 2013 - The Leibniz Review 23:207-222.
  28. Spinoza on Monism.Philip Goff (ed.) - 2012 - Palgrave-Macmillan.
    Spinoza believed that there was only one substance in reality, which he called "God or nature." A number of leading contemporary philosophers have defended monism, this strange and beautiful idea that the cosmos is the source of all being. This book explores both the historical roots of the monism in Spinoza, and its flowering in the 21st century.
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  29. The Sirens of Elea: Rationalism, Monism and Idealism in Spinoza.Yitzhak Melamed - 2012 - In Antonia Lolordo & Duncan Stewart (eds.), Debates in Early Modern Philosophy. Blackwell.
    The main thesis of Michael Della Rocca’s outstanding Spinoza book (Della Rocca 2008a) is that at the very center of Spinoza’s philosophy stands the Principle of Sufficient Reason (PSR): the stipulation that everything must be explainable or, in other words, the rejection of any brute facts. Della Rocca rightly ascribes to Spinoza a strong version of the PSR. It is not only that the actual existence and features of all things must be explicable, but even the inexistence – as well (...)
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  30. Pantheism and Atheism in Schelling's Freiheitsschrift.Ashley Vaught - 2011 - In Anthony Paul Smith Daniel Whistler (ed.), After the Postsecular and the Postmodern: New Essays in the Continental Philosophy of Religion. Cambridge Scholars Press. pp. 64-80.
  31. Spinoza's Geometry of Power.Valtteri Viljanen - 2011 - Cambridge: Cambridge University Press.
    This work examines the unique way in which Benedict de Spinoza combines two significant philosophical principles: that real existence requires causal power and that geometrical objects display exceptionally clearly how things have properties in virtue of their essences. Valtteri Viljanen argues that underlying Spinoza's psychology and ethics is a compelling metaphysical theory according to which each and every genuine thing is an entity of power endowed with an internal structure akin to that of geometrical objects. This allows Spinoza to offer (...)
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  32. Spinoza : Substance, Attribute, and Mode.Richard Glauser - 2009 - In Robin Le Poidevin (ed.), The Routledge Companion to Metaphysics. Routledge.
  33. Spinoza’s Metaphysics of Substance: The Substance-Mode Relation as a Relation of Inherence and Prediction.Yitzhak Y. Melamed - 2009 - Philosophy and Phenomenological Research 78 (1):17-82.
    In his groundbreaking work of 1969, Spinoza's Metaphysics: An Essay in Interpretation, Edwin Curley attacked the traditional understanding of the substance-mode relation in Spinoza, which makes modes inhere in the substance. Curley argued that such an interpretation generates insurmountable problems, as had been already claimed by Pierre Bayle in his famous entry on Spinoza. Instead of having the modes inhere in the substance Curley suggested that the modes’ dependence upon the substance should be interpreted in terms of (efficient) causation, i.e., (...)
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  34. Supernatural Will and Organic Unity in Process: From Spinoza’s Naturalistic Pantheism to Arne Naess’ New Age Ecosophy T and Environmental Ethics.Evangelos D. Protopapadakis - 2009 - In George Arabatzis (ed.), Studies on Supernaturalism. pp. 173-193.
    The most habitual and common use of the term natural corresponds to that which is – or could be – property of our experience, irrespective of whether that experience is mental or physical, viz. whatever can be known, perceived, determined and categorized by human mind, after it has bumped into and passed through the channels of our senses. The cooperation between our intellectual and sensual capabilities in relation to the usurpation of what is considered to be “natural”, is extremely crucial (...)
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  35. Spinoza’s Substance: A Reply to Curley.A. Guilherme - 2008 - Conatus 3 (2).
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  36. Spinoza.Michael Della Rocca - 2008 - New York: Routledge.
    Spinoza ' s understanding and understanding Spinoza -- Spinoza ' s understanding -- Understanding Spinoza -- The metaphysics of substance -- Descartes and substance -- Spinoza contra Descartes on substance -- Modes -- Necessitarianism -- The purpose of it all -- The human mind -- Parallelism and representation -- Essence and representation -- Parallelism and mind - body identity -- The idea of the human body -- The pancreas problem, the pan problem, and panpsychism -- Nothing but representation -- Representation, (...)
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  37. Spinoza's Dynamics of Being: The Concept of Power and Its Role in Spinoza's Metaphysics.Valtteri Viljanen - 2007 - Dissertation, University of Turku
  38. Substance, Attribute, and Mode in Spinoza.Martin Lin - 2006 - Philosophy Compass 1 (2):144–153.
    Some of Spinoza's most well‐known doctrines concern what kinds of beings there are and how they are related to each other. For example, he claims that: (1) there is only one substance; (2) this substance has infinitely many attributes; (3) this substance is God or nature; (4) each of these attributes express the divine essence; and (5) all else is a mode of the one substance. These claims have so astonished many of his readers that some of them have surely (...)
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  39. Inherence and the Immanent Cause in Spinoza.Yitzhak Y. Melamed - 2006 - The Leibniz Review 16:43-52.
    The article explains the nature of the immanent cause in Spinoza. It shows that immanent causation is a distinct genus of efficient causation, i.e., an efficient cause whose effect inheres in the cause.
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  40. The Metaphysics of Substance and the Metaphysics of Thought in Spinoza.Yitzhak Melamed - 2005 - Dissertation, Yale University
  41. Hegel and Personalism.Bhakti Madhava Puri - 2005 - GWFHegel.Org.
    As much as we may currently accept the Absolute as being Substance, to an equal degree we must now understand it as being Subject. Just as Spinoza shocked the age in which he taught that the Absolute was Substance, so too Hegel comes to shock our modern age with the Truth that Reality is Subject or Personality. "...alles darauf an, das Wahre nicht als Substanz, sondern eben so sehr als Subjekt aufzufassen und auszudrucken." "...everything turns on comprehending and expresssing the (...)
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  42. "By Eternity I Understand": Eternity According to Spinoza.Julie R. Klein - 2002 - Iyyun, The Jerusalem Philosophical Quarterly 51 (July):295-324.
  43. Spinoza and Necessary Existence.Steven Barbone & Lee Rice - 1999 - Philosophia 27 (1-2):87-97.
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  44. Leibnizian Meditations on Monism, Force, and Substance, in Relation to Descartes, Spinoza and Malebranche.Mark A. Kulstad - 1999 - The Leibniz Review 9:17-42.
    This paper paper will examine some very different positions that Leibniz held or explored on monism, force, and substance during his long philosophical life. For reasons to be explained, positions drawn from Leibniz’s youth as well as his maturity will be considered. It will prove useful to consider these Leibnizian positions on these issues in relation to some of the leading alternatives of his age, in particular, those of Descartes, Spinoza and Malebranche. A guiding idea of this paper is that (...)
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  45. Spinoza À la Mode: A Defence of Spinozistic Anti-Pluralism.M. Glouberman - 1997 - Australasian Journal of Philosophy 75 (1):38 – 61.
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  46. Spinoza's Demonstration of Monism: A New Line of Defense.Mark A. Kulstad - 1996 - History of Philosophy Quarterly 13 (3):299 - 316.
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  47. On the Relationship Between Mode and Substance in Spinoza's Metaphysics.John Peter Carriero - 1995 - Journal of the History of Philosophy 33 (2):245-273.
  48. On the Theological Roots of Spinoza's Argument for Monism.John Carriero - 1994 - Faith and Philosophy 11 (4):626-644.
  49. The Substance of Spinoza.Errol E. Harris - 1991 - Humanities Press.
    Harris offers his unique interpretation of Spinoza as a dialectical thinker and addresses other commentators' misunderstandings of some of Spinoza's primary principles. The opening chapters discuss Spinoza's metaphysics and epistemology, the problem of relating finite to infinite in his system, the infinity of the attributes of substance, human nature and the body-mind relation, politics, and religion. The latter part of the book addresses Spinoza's influence on later philosophers and their interpretations of his doctrine. In the course of his discussion, Harris (...)
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  50. Substance et infini chez Spinoza.Jean-Michel Lespade - 1991 - Revue de Métaphysique et de Morale 96 (3):319 - 347.
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