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  1. Divine teleology in Spinoza's thought: an underexplored side of Spinoza’s philosophical journey.Shozo Kamiya - 2024 - British Journal for the History of Philosophy:1-19.
    This paper shows that Spinoza went through a drastic change in his view on divine teleology, and that this change is worth paying attention to. In the Short Treatise (KV), Spinoza endorsed a version of divine teleology. As is widely recognized, however, he explicitly rejects divine teleology in the Ethics. I argue that this marks a significant change in his view. To illustrate the significance, I argue that Spinoza consistently maintains the following two premises in both the KV and the (...)
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  2. Striving.Valtteri Viljanen - 2024 - In Karolina Hübner & Justin Steinberg (eds.), The Cambridge Spinoza lexicon. Cambridge: Cambridge University Press.
    This is the penultimate version of the entry for the forthcoming Cambridge Spinoza Lexicon (pp. 503–7).
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  3. Imagination and the Genealogy of Morals in the Appendix to Spinoza’s Ethics 1.Evan Dutmer - 2022 - International Philosophical Quarterly 62 (2):211-224.
    The so-called “analytical” appendix to the first part of Spinoza’s Ethics has at times puzzled scholars. It notably breaks with the geometrical method adopted in most of the text, and includes an impassioned argument against teleology, popular morality, and, ultimately, the faculty of imagination. In this essay I seek to resolve this interpretive difficulty by side-by-side comparison with philosophical resources from one of Spinoza’s main influences. In particular, I argue that analysis of the appendix to the first part of his (...)
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  4. Spinoza’s Conatus: A Teleological Reading of Its Ethical Dimension.Neşe Aksoy - 2021 - Conatus 6 (2):107-130.
    In this article I examine how a teleological (or purposive) reading of Spinoza’s conatus shapes the ethical framework of his philosophy. I first introduce Spinoza’s criticism of teleology and argue contra many critics that Spinoza has a mild approach to human teleology. On the basis of this idea, I develop the claim that the human conatus includes purposive elements such that it is envisioned as a purposive being that is oriented towards the adequate knowledge of Nature or God, the conceptions (...)
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  5. Purposiveness in nature: Hegel and Spinoza on anthropomorphism and backward causation.Karen Koch - 2021 - Intellectual History Review 31 (3):463-478.
    My aim in this paper is to investigate Hegel’s relation to Spinoza’s account of teleology by discussing Spinoza and Hegel’s stance to two straightforward objections against teleological views of reality: the anthropomorphism objection and the backward causation objection. I show that both argue against a teleological account that would be committed to the anthropomorphism objection by raising the same argument: such a divine intelligence would lack what it desires to realize. I then argue that their dealing with the backward causation (...)
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  6. (1 other version)"Striving, Happiness, and the Good: Spinoza as Follower and Critic of Hobbes".Justin Steinberg - 2021 - In A Blackwell Companion to Hobbes. Wiley-Blackwell. pp. 431 – 447.
    It is often noted that Spinoza’s conception of striving (conatus) reflects the influence of Hobbes. While this is undoubtedly true, in this chapter I explore how an important difference in how Hobbes and Spinoza understand “striving” drives a wedge between them, resulting in remarkably different views of goodness, happiness, liberty, and the function of the state.
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  7. The Meaning of Spinoza’s Critic of Teleology and Its Implications. 조현진 - 2021 - Journal of the Daedong Philosophical Association 97:241-258.
    이 글에서 나는 스피노자가 목적론 일반을 거부한 것이 아니라 신에 대해서만 목적론을 거부하고 있으며 인간에 대해서는 목적론적 설명의 일종인 숙고적 목적론을 옹호하고 있 다는 것을 논증했다. 또한 인간에 대한 목적론적 설명이 일관되게 적용될 수 없다는 베넷 의 주장과는 반대로, 목적론적 설명은 기계론이나 인과적 결정론과 양립가능하며 그의 욕 망 개념은 목적론적으로 해석될 수 있음을 보여주었다. 뿐만 아니라 표상적 내용이 인과적 으로 무력하기 때문에 행위의 동기가 될 수 없다는 베넷의 주장은 스피노자의 철학에 대한 오해에 기반한 것임을 보여주었다.
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  8. Teleology: A History.Jeffrey K. McDonough (ed.) - 2020 - New York, NY, United States of America: Oxford University Press.
    This volume explores the intuitive yet puzzling concept of teleology as it has been treated by philosophers from the time of Plato and Aristotle to the present day. Philosophical discussions are enlivened and contextualized by reflections on the implications of teleology in medicine, art, poetry, and music.
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  9. Teleology in Jewish Philosophy: Early Talmudists till Spinoza.Yitzhak Melamed - 2020 - In Jeffrey K. McDonough (ed.), Teleology: A History. New York, NY, United States of America: Oxford University Press. pp. 123-149.
    Medieval and early modern Jewish philosophers developed their thinking in conversation with various bodies of literature. The influence of ancient Greek – primarily Aristotle (and pseudo-Aristotle) – and Arabic sources was fundamental for the very constitution of medieval Jewish philosophical discourse. Toward the late Middle Ages Jewish philosophers also established a critical dialogue with Christian scholastics. Next to these philosophical corpora, Jewish philosophers drew significantly upon Rabbinic sources (Talmud and the numerous Midrashim) and the Hebrew Bible. In order to clarify (...)
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  10. (1 other version)Review of Don Garrett, Necessity and Nature in Spinoza (Oxford University Press, 2018). The Philosophical Review 129 (2020). [REVIEW]Yitzhak Y. Melamed - 2020 - Philosophical Review 129 (3):469-473.
  11. Ius sive potentia: Paul and Spinoza.Miroslav Milovic - 2020 - Filozofija I Društvo 31 (1):84-97.
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  12. (1 other version)Anthropomorphism, teleology and superstition: the politics of obedience in Spinoza's tractatus theologico-politicus.Daniel Garber - 2019 - In Jack Stetter & Charles Ramond (eds.), Spinoza in Twenty-First-Century American and French Philosophy: Metaphysics, Philosophy of Mind, Moral and Political Philosophy. London: Bloomsbury Academic.
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  13. (1 other version)Anthropomorphism, teleology and superstition: the politics of obedience in Spinoza's tractatus theologico-politicus.Daniel Garber - 2019 - In Jack Stetter & Charles Ramond (eds.), Spinoza in Twenty-First-Century American and French Philosophy: Metaphysics, Philosophy of Mind, Moral and Political Philosophy. London: Bloomsbury Academic.
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  14. 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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  15. The reasonable republic? Statecraft, affects, and the highest good in Spinoza’s late Tractatus Politicus.Dan Taylor - 2019 - History of European Ideas 45 (5):645-660.
    In his final, incomplete Tractatus Politicus (1677), Spinoza’s account of human power and freedom shifts towards a new, teleological interest in the ‘highest good’ of the state in realising the freedom of its subjects. This development reflects, in part, the growing influence of Aristotle, Machiavelli, Dutch republicanism, and the Dutch post-Rampjaar context after 1672, with significant implications for his view of political power and freedom. It also reflects an expansion of his account of natural right to include independence of mind, (...)
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  16. The Postulated Author of Art and Nature: Kant on Spinoza in the Third Critique.Rachel Cristy - 2018 - In Violetta L. Waibel, Margit Ruffing & David Wagner (eds.), Natur und Freiheit: Akten des XII. Internationalen Kant-Kongresses. De Gruyter. pp. 1599-1606.
    This paper explores an analogy between two approaches to teleology in nature and two theories of authorship. I argue that Spinoza’s attempt (as Kant criticizes it in the Third Critique) to explain all natural unity, and explain away apparent teleological unity, in terms of inhering in the same subject (God) or proceeding causally from God’s essence mirrors the view Proust lays out in the essay “Gustave Moreau” that the features of a work of art are unified in virtue of occurring (...)
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  17. Nature and necessity in Spinoza's philosophy.Don Garrett - 2018 - New York City: Oxford University Press.
    Spinoza's guiding commitment to the thesis that nothing exists or occurs outside of the scope of nature and its necessary laws makes him one of the great seventeenth-century exemplars of both philosophical naturalism and explanatory rationalism. Nature and Necessity in Spinoza's Philosophy brings together for the first time eighteen of Don Garrett's articles on Spinoza's philosophy, ranging over the fields of metaphysics, epistemology, philosophy of mind, ethics, and political philosophy. Taken together, these influential articles provide a comprehensive interpretation of that (...)
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  18. Theory of Conatus.Valtteri Viljanen - 2015 - In Andre Santos Campos (ed.), Spinoza: Basic Concepts. Burlington, VT, USA: 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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  19. Epigenesis as Spinozism in Diderot’s biological project (draft).Charles T. Wolfe - 2014 - In Ohad Nachtomy & Justin E. H. Smith (eds.), The Life Sciences in Early Modern Philosophy. New York, NY: Oup Usa. pp. 181-201.
    Denis Diderot’s natural philosophy is deeply and centrally ‘biologistic’: as it emerges between the 1740s and 1780s, thus right before the appearance of the term ‘biology’ as a way of designating a unified science of life (McLaughlin), his project is motivated by the desire both to understand the laws governing organic beings and to emphasize, more ‘philosophically’, the uniqueness of organic beings within the physical world as a whole. This is apparent both in the metaphysics of vital matter he puts (...)
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  20. 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.
  21. Spinoza and German Idealism.Eckart Förster & Yitzhak Y. Melamed (eds.) - 2012 - New York: Cambridge University Press.
    There can be little doubt that without Spinoza, German Idealism would have been just as impossible as it would have been without Kant. Yet the precise nature of Spinoza's influence on the German Idealists has hardly been studied in detail. This volume of essays by leading scholars sheds light on how the appropriation of Spinoza by Fichte, Schelling and Hegel grew out of the reception of his philosophy by, among others, Lessing, Mendelssohn, Jacobi, Herder, Goethe, Schleiermacher, Maimon and, of course, (...)
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  22. Maimonides and Spinoza: their conflicting views of human nature.Joshua Parens - 2012 - London: University of Chicago Press.
    Desire (shahwa) and spiritedness (ghaḍab) vs. conatus -- Veneration vs. equality -- Forms vs. laws of nature -- Freedom vs. determinism -- Teleology vs. imagined ideal -- Prudence vs. imagination -- Epilogue -- Appendix: Richard Kennington's Spinoza and esotericism in Spinoza's thought.
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  23. (1 other version)Conatus and Perfection in Spinoza.John Carriero - 2011 - Midwest Studies in Philosophy 35 (1):69-92.
  24. (1 other version)Final Causation in Spinoza.Paul Hoffman - 2011 - History of Philosophy & Logical Analysis 14.
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  25. (1 other version)Final Causation in Spinoza.Paul Hoffman - 2011 - History of Philosophy & Logical Analysis 14 (1):40-50.
    John Carriero has argued that for Spinoza there is no final causality in the Aristotelian sense and that the striving of things is merely to be understood in terms of metaphysical inertia. This paper makes a case against this claim. First it is argued that Spinoza’s notion of striving does in principle meet Thomas Aquinas’ criterion for final causation. Second it is shown that Carriero’s denial of final causation in Spinoza leads to a deflationary interpretation of Spinoza’s notions of the (...)
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  26. (1 other version)The Heyday of Teleology and Early Modern Philosophy.Jeffrey K. McDonough - 2011 - Midwest Studies in Philosophy 35 (1):179-204.
    This paper offers a non-traditional account of what was really at stake in debates over the legitimacy of teleology and teleological explanations in the later medieval and early modern periods. It is divided into four main sections. The first section highlights two defining features of ancient and early medieval views on teleology, namely, that teleological explanations are on a par (or better) with efficient causal explanations, and that the objective goodness of outcomes may explain their coming about. The second section (...)
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  27. Natural Passions, Reason and Religious Emotion in Hobbes & Spinoza.Amy M. Schmitter - 2011 - In Ingolf U. Dalferth & Michael Rodgers (eds.), Passions and Passivity: Claremont Studies in Religion 2009. Mohr Siebeck. pp. 49-68.
  28. (1 other version)Spinoza on Human Purposiveness and Mental Causation.Justin Steinberg - 2011 - Logical Analysis and History of Philosophy 14.
    Despite Spinoza’s reputation as a thoroughgoing critic of teleology, in recent years a number of scholars have argued convincingly that Spinoza does not wish to eliminate teleological explanations altogether. Recent interpretative debates have focused on a more recalcitrant problem: whether Spinoza has the resources to allow for the causal efficacy of representational content. In this paper I present the problem of mental causation for Spinoza and consider two recent attempts to respond to the problem on Spinoza’s behalf. While these interpretations (...)
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  29. (1 other version)Spinoza on Human Purposiveness and Mental Causation.Justin Steinberg - 2011 - Logical Analysis and History of Philosophy 14 (1):51-70.
    Despite Spinoza’s reputation as a thoroughgoing critic of teleology, in recent years a number of scholars have argued convincingly that Spinoza does not wish to eliminate teleological explanations altogether. Recent interpretative debates have focused on a more recalcitrant problem: whether Spinoza has the resources to allow for the causal efficacy of representational content. In this paper I present the problem of mental causation for Spinoza and consider two recent attempts to respond to the problem on Spinoza’s behalf. While these interpretations (...)
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  30. Spinoza's Rejection of Teleology.Edward Andrew Greetis - 2010 - Revista Conatus - Filosofia de Spinoza 4 (8):25-35.
  31. The ends of weather: Teleology in renaissance meteorology.Craig Martin - 2010 - Journal of the History of Philosophy 48 (3):259-282.
    The Divide between the prominence of final causes in Aristotelian natural philosophy and the rejection or severe limitation of final causation as an acceptable explanation of the natural world by figures such as Bacon, Descartes, and Spinoza during the seventeenth century has been considered a distinguishing mark between pre-modern and modern science.1 Admittedly, proponents of the mechanical and corpuscular philosophies of the seventeenth century were not necessarily stark opponents of teleology. Pierre Gassendi and Robert Boyle endorsed teleology, Leibniz embraced entelechies, (...)
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  32. Finalursachen in der Frühen Neuzeit: Eine Untersuchung der Transformation Teleologischer Erklärungen.Stephan Schmid - 2010 - De Gruyter.
    By reconstructing the teleological conceptions of Thomas Aquinas, Suarez, Descartes, Spinoza, and Leibniz, the author argues against the common view that mechanical philosophers in the Early Modern Period rejected natural teleology because of its association with an Aristotelian picture of the world. First, many thinkers in the Early Modern Period did not reject teleological explanations for natural phenomena. Second, many scholastic thinkers already believed that pure natural teleology was problematic because they held that authentic teleological explanations are only possible when (...)
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  33. Causal Efficacy of Representational Content in Spinoza.Valtteri Viljanen - 2010 - History of Philosophy Quarterly 27 (1):17-34.
    Especially in the appendix to the opening part of his Ethics, Spinoza discusses teleology in a manner that has earned him the status of a staunch critic of final causes. Much of the recent lively discussion concerning this complex and difficult issue has revolved around the writings of Jonathan Bennett who maintains that Spinoza does, in fact, reject all teleology. Especially important has been the argument claiming that because of his basic ontology, Spinoza cannot but reject thoughtful teleology, that is, (...)
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  34. Spinoza as Educator: From eudaimonistic ethics to an empowering and liberating pedagogy.Nimrod Aloni - 2008 - Educational Philosophy and Theory 40 (4):531-544.
    Although Spinoza's formative influence on the cultural ideals of the West is widely recognized, especially with reference to liberal democracy, secular humanism, and naturalistic ethics, little has been written about the educational implications of his philosophy. This article explores the pedagogical tenets that are implicit in Spinoza's writings. I argue (1) that Spinoza's ethics is eudaimonistic, aiming at self‐affirmation, full humanity and wellbeing; (2) that the flourishing of individuals depends on their personal resources, namely, their conatus, power, vitality or capacity (...)
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  35. Routledge Companion to Philosophy of Religion.Chad V. Meister & Paul Copan (eds.) - 2007 - New York: Routledge.
    _The Routledge Companion to Philosophy of Religion, Second edition_ is an indispensable guide and reference source to the major themes, movements, debates and topics in philosophy of religion. Considerably expanded for the second edition, over seventy entries from a team of renowned international contributors are organized into nine clear parts: philosophical issues in world religions key figures in philosophy of religion religious diversity the theistic conception of God arguments for the existence of God arguments against the existence of God philosophical (...)
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  36. Spinoza’s Dynamics of Being: The Concept of Power and Its Role in Spinoza’s Metaphysics.Valtteri Viljanen - 2007 - Dissertation, University of Turku
  37. Teleology and human action in Spinoza.Martin Lin - 2006 - Philosophical Review 115 (3):317-354.
    Cover Date: July 2006.Source Info: 115(3), 317-354. Language: English. Journal Announcement: 41-2. Subject: ACTION; CAUSATION; METAPHYSICS; REPRESENTATION; TELEOLOGY. Subject Person: SPINOZA, BENEDICT DE (BARUCH). Update Code: 20130315.
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  38. (2 other versions)Spinoza on final causality.John Carriero - 2005 - Oxford Studies in Early Modern Philosophy 2:105-47.
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  39. (2 other versions)Spinoza on Final Causality.John Carriero - 2005 - In Daniel Garber & Steven Nadler (eds.), Oxford Studies in Early Modern Philosophy Volume 2. Oxford University Press.
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  40. Spinoza's summum bonum.Michael Lebuffe - 2005 - Pacific Philosophical Quarterly 86 (2):243–266.
    : As Spinoza presents it, the knowledge of God is knowledge, primarily, of oneself and, secondarily, of other things. Without this know‐ledge, a mind may not consciously desire to persevere in being. That is why Spinoza claims that the knowledge of God is the most useful thing to the mind at IVP28. He claims that the knowledge of God is the highest good, however, not because it is instrumental to perseverance, but because it is also the best among those goods (...)
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  41. Nature's Metabolism: On Eating in Derrida, Agamben, and Spinoza.Julie Klein - 2003 - Research in Phenomenology 33 (1):186-217.
    This article studies a series of provocative references to Spinoza by Jacques Derrida and Giorgio Agamben. For both contemporary philosophers, the context is discussions of eating, a subject matter that turns out to involve such central issues as subjectivity, nature, ethics, and teleology. Each situates Spinoza in a counter-history of philosophy and suggests that Spinoza constitutes an important resource for contemporary reflections. Through an analysis of the three philosophers' texts about eating, nutrition, and being metabolized, I argue that Spinoza's nonteleological, (...)
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  42. An Aristotelian Defense of Leibniz on Mechanism and Teleology.James Donovan Madden - 2002 - Dissertation, Purdue University
    Leibniz shares the enthusiasm of other 17th-century philosophers for mechanism. Nevertheless, Leibniz wants to reserve a very important role for teleology in both his physics and metaphysics. Contemporary commentators have criticized Leibniz's commitment to teleology on the grounds that it is incoherent given several of his other metaphysical doctrines including his otherwise mechanistic view of material bodies, it involves an illicit violation of his own methodological requirements, and it is a matter of mere theological posturing that is of little metaphysical (...)
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  43. (1 other version)Spinoza, Thoughtful Teleology, and the Causal Significance of Content.Richard Manning - 2002 - In Olli Koistinen & John Ivan Biro (eds.), Spinoza: Metaphysical Themes. New York: Oup Usa. pp. 182--209.
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  44. (1 other version)Spinoza, Thoughtful Teleology, and the Causal Significance of Content.Richard N. Manning - 2002 - In Olli Koistinen & John Ivan Biro (eds.), Spinoza: Metaphysical Themes. New York: Oup Usa.
    This essay contends that Jonathan Bennett gave a passive reading of conatus, and that he misunderstood Spinoza’s conception of mental representation, mistakenly attributing to Spinoza the common, contemporary view that representational content does not supervene on the intrinsic features of representations. A reading of the conatus as an active, motive principle of opposition is presented. It is argued that Spinoza’s notion of representation is best understood as grounded in a conception of causation on which effects bear intrinsic, distinctive structural marks (...)
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  45. The Concept of the Order of Nature in the Philosophy of Spinoza: An Analysis From the Perspective of Justus Buchler's Ordinal Metaphysics.Gary Finn - 2000 - Dissertation, The Union Institute
    This dissertation examined Spinoza's concept of the order of nature in light of Justus Buchler's meta-analytic critique of the idea of the order of nature. Four sets of defining criteria for any viable concept of the order nature were presented in Buchler's metaphysical analysis: Things cannot be conceived of as existing in nature; Nature is not subject to an inherent teleological principle; There is no supervening order of nature or Order of Orders; and Nature cannot be interpreted exclusively as either (...)
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  46. Self-Preservation and Love in Spinoza's "Ethics".Anneliese Hoos - 2000 - Dissertation, Columbia University
    In my dissertation I explore the relationship between Spinoza's conception of self-preservation and the various forms of love discussed in the Ethics. After considering his early conception of love in the first of four chapters, I show how love, in all its forms, is related to Spinoza's conception of conatus or striving to persist in existence. In contrast to other interpretations of the Ethics, I emphasize the non-teleological component of Spinoza's mature philosophy and argue that love, in particular intellectual love, (...)
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  47. (1 other version)Teleology in Spinoza and early modern rationalism.Don Garret - 1999 - In Gennaro Rocco & Huenemann Charles (eds.), New Essays on the Rationalists. Oxford University Press. pp. 310--36.
  48. (1 other version)Teleology in Spinoza and Early Modern Rationalism.Don Garrett - 1999 - In Rocco J. Gennaro & Charles Huenemann (eds.), New essays on the rationalists. New York: Oxford University Press.
    This chapter seeks to establish that Spinoza accepts the legitimacy of many teleological explanations; that in two important respects, Leibniz's view of teleology is not more, and perhaps even less, Aristotleian than Descartes's; and that among Descartes, Spinoza, and Leibniz, it is Spinoza who holds the view of teleology closest to that of Aristotle. The arguments for derive from examinations of Spinoza's doctrine of conatus, critical analysis of Jonathan Bennett's proposed grounds for interpreting Spinoza as denying all teleology, and the (...)
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  49. Desire and Affect : Spinoza as Psychologist ; Papers Presented at the Third Jerusalem Conference (Ethica Iii).Yirmiyahu Yovel (ed.) - 1999 - Little Room Press ; Distributed by Fordham University Press.
    The book also contains other attempts to reinterpret Spinoza in light of later problems and insights."--BOOK JACKET.
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  50. Final Causality in Nature and Human Affairs. [REVIEW]Terence E. Marshall - 1998 - Review of Metaphysics 52 (2):451-455.
    The range of this volume, and thus the task especially of its editor, is enormous: to confront the question of teleology from Plato through Aristotle, Maimonides, Aquinas’s commentaries on the Physics, Copernicus, Machiavelli, Bacon, Galileo, Descartes, Spinoza, and Newton, to Kant, Hegel, and then to Einstein, and to recent theories of anthropic-principle cosmology or else versions of the many-worlds cosmology of chance and necessity, and then to Niels Bohr and quantum mechanics, and finally to the problem of current molecular-biological theories (...)
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