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  1. Sellarsian Picturing in Light of Spinoza’s Intuitive Knowledge.Dionysis Christias - 2017 - Philosophia 45 (3):1039-1062.
    In this article, we will attempt to understand Sellars’ puzzling notion of ‘adequate picturing’ and its relation to the Sellarsian ‘conceptual order’ through Spinoza’s intuitive knowledge. First, it will be suggested that there are important structural similarities between Sellarsian ‘adequate picturing’ and Spinoza’s intuitive knowledge which can illuminate some ‘dark’ and not so well understood features of Sellarsian picturing. However, there remain some deep differences between Sellars’ and Spinoza’s philosophy, especially with regard to their notion of ‘adequacy’ and the sense (...)
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  • Thinking with Spinoza About Education.Elizabeth de Freitas, Sam Sellar & Lars Bang Jensen - 2018 - Educational Philosophy and Theory 50 (9):805-808.
  • Ideology and the ‘Multitude of the Classroom’: Spinoza and Althusser at School.Ian Leask - 2018 - Educational Philosophy and Theory 50 (9):858-867.
    This paper approaches the question of Spinoza and education via the work of Louis Althusser. One important aim is to show how Spinoza’s description of the imagination underpins Althusser’s description of the ideological ‘infrastructure’ of educational practices and institutions. To achieve this, I begin by addressing Spinoza’s treatment of the physiological foundation of the imagination: by showing that the realm of ‘individual consciousness’ is more like the effect of an anonymous field, or process, Spinoza, we see, becomes a kind of (...)
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  • From Humility to Envy: Q Uestioning the Usefulness of Sad Passions as a Means Towards Virtue in Spinoza's Ethics.Sanem Soyarslan - 2020 - European Journal of Philosophy 28 (1):33-47.
    In the Ethics Spinoza defines certain traditional virtues such as humility and repentance as species of sadness and denies that they are virtues. He nonetheless holds that they can turn out to be useful as a means towards virtue—in fact, the greatest virtue of blessedness—in the life of someone who is not guided by reason. In this paper, I examine Spinoza’s relatively overlooked claim regarding the usefulness of sad passions as a means towards blessedness. In taking up Spinoza’s treatment of (...)
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  • Reflective Knowledge.Kristin Primus - 2021 - In Yitzhak Melamed (ed.), A Companion to Spinoza. Wiley Blackwell. pp. 265-275.
    In this chapter, I first turn to Spinoza’s obscure “ideas of ideas” doctrine and his claim that “as soon as one knows something, one knows that one knows it, and simultaneously knows that one knows that one knows, and so on, to infinity” (E2p21s). On my view, Spinoza, like Descartes, holds that a given idea can be conceived either in terms of what it represents or as an act of thinking: E2p7 (where Spinoza presents his doctrine of the “parallelism” of (...)
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  • Rational Devotion and Human Perfection.Christina Chuang - 2020 - Synthese 197 (6):2333-2355.
    In the Bhagavad-Gita, Krishna lays out three paths of yoga as the means to achieve human perfection: the path of self-less action, the path of knowledge, and the path of devotion. In this paper I will argue for an interpretation of the Gita in which the path of devotion is the last step that leads to moksha. This is not to claim that bhakti yoga is more important than karma and jnana yoga, but rather that the latter two are more (...)
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  • Spinoza's Account of Blessedness Explored Through an Aristotelian Lens.Sanem Soyarslan - forthcoming - Dialogue:1-26.
    ABSTRACT In this article, I examine whether Spinoza's account of blessedness can be identified with a contemplative ideal in the Aristotelian tradition. I first introduce the main features of the Aristotelian life of contemplation and its difference from the life of practically oriented virtues — a difference that is grounded in Aristotle's distinction between praxis and theoria. In highlighting the commonalities between Spinoza's two kinds of adequate cognition — that is, intuitive knowledge and reason — I show that there is (...)
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  • The Susceptibility of Intuitive Knowledge to Akrasia in Spinoza's Ethical Thought.Sanem Soyarslan - 2014 - British Journal for the History of Philosophy 22 (4):725-747.
    Spinoza unequivocally states in the Ethics that intuitive knowledge is more powerful than reason. Nonetheless, it is not clear what exactly this greater power promises in the face of the passions. Does this mean that intuitive knowledge is not liable to akrasia? Ronald Sandler offers what, to my knowledge, is the only explicit answer to this question in recent Spinoza scholarship. According to Sandler, intuitive knowledge, unlike reason, is not susceptible to akrasia. This is because, intuitive knowledge enables the knower (...)
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  • Spinning Strands Into Aspects: Realism, Idealism, and Finite Modes in Spinoza.Noa Shein - 2020 - European Journal of Philosophy 28 (2):323-336.
    European Journal of Philosophy, EarlyView.
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