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  1. Teleology: A History.Jeffrey K. McDonough (ed.) - 2020 - 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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  2. Teleology in Jewish Philosophy: Early Talmudists Till Spinoza.Yitzhak Melamed - 2020 - In Jeffrey McDonough (ed.), Teleology: A History. New York, NY, USA: 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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  3. 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.
  4. Ius Sive Potentia: Paul and Spinoza.Miroslav Milovic - 2020 - Filozofija I Društvo 31 (1):84-97.
    This article is a part of a research project entitled Law as Potency, that, broadly put, investigates the relation between law and ontology. I argue, starting from St. Paul, that an ontological perspective can be understood as the possibility of justice, in a sense of a liberation of the human being. Thus, this paper offers an analysis of the concepts of potency and universality. Even though the term?universalism? is not explicitly mentioned, it is present in St. Paul?s thinking and brought (...)
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  5. Epigenesis as Spinozism in Diderot’s Biological Project (Draft).Charles T. Wolfe - 2014 - In O. Nachtomy J. E. H. Smith (ed.), The Life Sciences in Early Modern Philosophy. Oxford University Press. 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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  6. Spinoza's Unorthodox Metaphysics of the Will.Karolina Hübner - 2013 - In Michael Della Rocca (ed.), The Oxford Handbook to Spinoza.
  7. Spinoza and German Idealism.Eckart Förster & Yitzhak Y. Melamed (eds.) - 2012 - 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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  8. Maimonides and Spinoza: Their Conflicting Views of Human Nature.Joshua Parens - 2012 - 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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  9. Conatus and Perfection in Spinoza.John Carriero - 2011 - Midwest Studies in Philosophy 35 (1):69-92.
  10. Final Causation in Spinoza.Paul Hoffman - 2011 - History of Philosophy & Logical Analysis 14.
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  11. 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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  12. 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.
  13. Spinoza on Human Purposiveness and Mental Causation.Justin Steinberg - 2011 - History of Philosophy & Logical Analysis 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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  14. Spinoza on Human Purposiveness and Mental Causation.Justin Steinberg - 2011 - History of Philosophy & Logical Analysis 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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  15. Spinoza's Rejection of Teleology.Edward Andrew Greetis - 2010 - Revista Conatus - Filosofia de Spinoza 4 (8):25-35.
  16. 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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  17. 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 that Spinoza's ethics is eudaimonistic, aiming at self‐affirmation, full humanity and wellbeing; that the flourishing of individuals depends on their personal resources, namely, their conatus, power, vitality or capacity to act (...)
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  18. Spinoza's Essentialist Model of Causation.Valtteri Viljanen - 2008 - Inquiry: An Interdisciplinary Journal of Philosophy 51 (4):412 – 437.
    Spinoza is most often seen as a stern advocate of mechanistic efficient causation, but examining his philosophy in relation to the Aristotelian tradition reveals this view to be misleading: some key passages of the Ethics resemble so much what Surez writes about emanation that it is most natural to situate Spinoza's theory of causation not in the context of the mechanical sciences but in that of a late scholastic doctrine of the emanative causality of the formal cause; as taking a (...)
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  19. Routledge Companion to Philosophy of Religion.Chad Meister & Paul Copan (eds.) - 2007 - 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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  20. 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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  21. Spinoza on Final Causality.John Carriero - 2005 - Oxford Studies in Early Modern Philosophy 2:105-47.
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  22. 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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  23. 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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  24. 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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  25. Spinoza, Thoughtful Teleology, and the Causal Significance of Content.Richard Manning - 2002 - In Olli Koistinen & J. I. Biro (eds.), Spinoza: Metaphysical Themes. Oxford University Press. pp. 182--209.
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  26. 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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  27. 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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  28. 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.
  29. 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.
  30. Final Causality in Nature and Human Affairs.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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  31. Ratio Faciens: Method, Act, and Cause in Spinoza's "Ethics".Aaron V. Garrett - 1997 - Dissertation, New School for Social Research
    This dissertation sets out to discuss some features of Spinoza's concepts of conatus and causation, through a discussion of the overall structure of the Ethics. ;The major portion of the dissertation is devoted to Spinoza's method, as employed in the Ethics, the notorious geometric method. I argue against the traditional reading of the method as a simple geometric device, and for a position which emphasizes how the method itself leads the reader to come to the highest kinds of knowledge. This (...)
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  32. Comments on “Teleology in Spinoza’s Ethics”.Manuel M. Davenport - 1992 - Southwest Philosophy Review 8 (2):87-88.
  33. Teleology in Spinoza’s Ethics.Kathleen League - 1992 - Southwest Philosophy Review 8 (1):77-83.
  34. Teleology in Spinoza’s Ethics.Kathleen League - 1992 - Southwest Philosophy Review 8 (1):77-83.
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  35. Spinoza and Teleology: A Reply to Curley.Jonathan Bennett - 1990 - In E. M. Curley & Pierre-François Moreau (eds.). Brill. pp. 53-7.
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  36. On Bennett's Spinoza: The Issue of Teleology.Edwin Curley - 1990 - In Edwin Curley & Pierre-François Moreau (eds.), Spinoza: Issues and Directions. Brill. pp. 39-52.
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  37. Notes on Spinoza’s Critique of Aristotle’s Ethics: From Teleology to Process Theory.Heidi M. Ravven - 1989 - Philosophy and Theology 4 (1):3-32.
    I argue that Spinoza’s ethical theory may be viewed as a transformation of Aristotle’s teleological account which has been corrected of several fundamental flaws which Spinoza found in Aristotle. The result of Spinoza’s redefinition of ethical activity is a developmental account of ethics which has close kinship with the views of process theoreticians.
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  38. A Study of Spinoza's Ethics By Jonathan Bennett. [REVIEW]E. J. Bond - 1986 - Philosophy 61 (235):125-.
  39. Spinoza, Bennett, and Teleology.Lee C. Rice - 1985 - Southern Journal of Philosophy 23 (2):241-253.
  40. Teleology and Spinoza's Conatus.Jonathan Bennett - 1983 - Midwest Studies in Philosophy 8 (1):143-160.
  41. The Causality of Finite Modes in Spinoza's "Ethics".James G. Lennox - 1976 - Canadian Journal of Philosophy 6 (3):479 - 500.
    A central difficulty in the way of understanding Spinoza's metaphysical system is that of reconciling two apparently contradictory theories of the causation of finite modes found in his Ethics. The easiest way to present the problem is to place these two accounts side by side.A. All things which follow from the absolute nature of any attribute of God must forever exist, and must be infinite; that is to say, through that attribute they are eternal and infinite. A thing which has (...)
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  42. The Teleological Approach to Spinoza.Raymond McCall - 1943 - New Scholasticism 17 (2):134-155.
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  43. Final Causes in the System of Spinoza.Paul Siwek & Clement J. McNaspy - 1935 - Modern Schoolman 13 (2):37-39.
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