This new and complete translation of Spinoza's famous 17th-century work fills an important gap, not only for all scholars of Spinoza, but also for everyone interested in the relationship between Western philosophy and religion, and the history of biblical exegesis.

Two important works by one of philosophy's most original and penetrating thinkers appear in this volume. Spinoza's "A Theologico-Political Treatise" presents an eloquent plea for religious liberty, demonstrating that true religion consists of the practice of simple piety, independent of philosophical speculation. He examines the Bible at length to show that freedom of thought and speech are consistent with the religious life. In the unfinished "A Political Treatise," the author develops a theory of government founded on common consent.

This new and complete translation of Spinoza's famous 17th-century work fills an important gap, not only for all scholars of Spinoza, but also for everyone interested in the relationship between Western philosophy and religion, and the history of biblical exegesis.

This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work was reproduced from the original artifact, and remains as true to the original work as possible. Therefore, you will see the original copyright references, library stamps (as most of these works have been housed in our most important libraries around the world), and other notations in the work. This work is in the public domain (...) in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work.As a reproduction of a historical artifact, this work may contain missing or blurred pages, poor pictures, errant marks, etc. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant. (shrink)

Spinoza's Theological-Political Treatise (1670) is one of the most important philosophical works of the early modern period. In it Spinoza discusses at length the historical circumstances of the composition and transmission of the Bible, demonstrating the fallibility of both its authors and its interpreters. He argues that free enquiry is not only consistent with the security and prosperity of a state but actually essential to them, and that such freedom flourishes best in a democratic and republican state in which (...) individuals are left free while religious organizations are subordinated to the secular power. His Treatise has profoundly influenced the subsequent history of political thought, Enlightenment 'clandestine' or radical philosophy, Bible hermeneutics, and textual criticism more generally. It is presented here in a translation of great clarity and accuracy by Michael Silverthorne and Jonathan Israel, with a substantial historical and philosophical introduction by Jonathan Israel. (shrink)

Spinoza's Theological-Political Treatise (1670) is one of the most important philosophical works of the early modern period. In it Spinoza discusses at length the historical circumstances of the composition and transmission of the Bible, demonstrating the fallibility of both its authors and its interpreters. He argues that free enquiry is not only consistent with the security and prosperity of a state but actually essential to them, and that such freedom flourishes best in a democratic and republican state in which (...) individuals are left free while religious organizations are subordinated to the secular power. His Treatise has profoundly influenced the subsequent history of political thought, Enlightenment 'clandestine' or radical philosophy, Bible hermeneutics, and textual criticism more generally. It is presented here in a new translation of great clarity and accuracy by Michael Silverthorne and Jonathan Israel, with a substantial historical and philosophical introduction by Jonathan Israel. (shrink)

Axios's Essence of . . . Series takes the greatest works of practical philosophy and pares them down to their essence. Selected passages flow together to create a seamless work that will capture your interest from page one. Goethe: " [In his] Ethics ... , I found the serenity to calm my passions...." This new edition makes Spinoza's own words understandable by everyone.

"The Collected Works of Spinoza provides, for the first time in English, a truly satisfactory edition of all of Spinoza's writings, with accurate and readable translations, based on the best critical editions of the original-language texts, done by a scholar who has published extensively on the philosopher's work. The elaborate editorial apparatus--including prefaces, notes, glossary, and indexes--assists the reader in understanding one of the world's most fascinating, but also most difficult, philosophers. Of particular interest is the glossary-index, which provides (...) extensive commentary on Spinoza's technical vocabulary. A milestone of scholarship more than forty-five years in the making, The Collected Works of Spinoza is an essential edition for anyone with a serious interest in Spinoza or the history of philosophy." --Inside jacket flap. (shrink)

The Oxford Philosophical Texts series consists of authoritative teaching editions of canonical texts in the history of philosophy from the ancient world down to modern times. Each volume provides a clear, well laid out text together with a comprehensive introduction by a leading specialist, giving the student detailed critical guidance on the intellectual context of the work and the structure and philosophical important of the main arguments and explain unfamiliar references and terminology, and a full bibliography and index are (...) also included. -/- The series aims to build up a definitive corpus of key texts in the Western philosophical tradition, which will from a reliable and enduring resource for students and teachers alike. -/- Spinoza's Ethics is one of the classical texts of philosophy but is also one of the most difficult to understand because of the author's use of rigorous logical deduction and the geometrical framework within which his ideas are set. In Ethics, he discusses the nature of human beings and the way in which a rational person might live; the nature of God; and offers an account of true freedom and how it can be attained. -/- This latest text in the Oxford Philosophical Texts series includes a new, lucid translation of the Ethics by G.H.R. Parkinson along with a comprehensive guide to the understanding of Spinoza's work. An extensive introduction includes: a short biography of Spinoza himself; the form of his writing including his own particular uses of definitions; an introductory guide through the philosophy of Ethics; and a summary of the contents of Ethics itself. Further aids include a glossary of terms, extensive notes to the text. (shrink)

In this attempt to apply Euclid's methods to philosophy, Spinoza develops a deductive system based on his conception of existence as a vast unity and on psychological insights of great depth.

This anthology of the work of Baruch de Spinoza (1632-1677) presents the text of Spinoza's masterwork, the Ethics, in what is now the standard translation by Edwin Curley. Also included are selections from other works by Spinoza, chosen by Curley to make the Ethics easier to understand, and a substantial introduction that gives an overview of Spinoza's life and the main themes of his philosophy. Perfect for course use, the Spinoza Reader is a practical tool with which (...) to approach one of the world's greatest but most difficult thinkers, a passionate seeker of the truth who has been viewed by some as an atheist and by others as a religious mystic. The anthology begins with the opening section of the Treatise on the Emendation of the Intellect, which has always moved readers by its description of the young Spinoza's spiritual quest, his dissatisfaction with the things people ordinarily strive for--wealth, honor, and sensual pleasure--and his hope that the pursuit of knowledge would lead him to discover the true good. The emphasis throughout these selections is on metaphysical, epistemological, and religious issues: the existence and nature of God, his relation to the world, the nature of the human mind and its relation to the body, and the theory of demonstration, axioms, and definitions. For each of these topics, the editor supplements the rigorous discussions in the Ethics with informal treatments from Spinoza's other works. (shrink)

Two important works by one of philosophy's most original and penetrating thinkers appear in this volume. Spinoza's "Theologico-Political Treatise" presents an eloquent plea for religious liberty, demonstrating that true religion consists of the practice of simple piety, independent of philosophical speculation. He examines the Bible at length to show that freedom of thought and of speech are consistent with the religious life. In the unfinished "Political Treatise," the author develops a theory of government founded on common consent.

_The Political Treatise_, Spinoza's final work, is a largely theoretical inquiry into the fundamental principles of political philosophy. This edition offers an exceptional translation by Samuel Shirley and a prefatory essay by Douglas Den Uyl that discusses why the _Political Treatise_ deserves the attention of contemporary scholars. Steven Barbone and Lee Rice provide ample notes, a substantial bibliography, complete indexes of names and terms, and a comprehensive general introduction, which considers the evolution of Spinoza's political thought in (...) the context of the political and intellectual turmoil of the times, the relationship between the _Political Treatise_ and the _Theological-Political Treatise_, and the importance of the _Political Treatise_ to a full understanding of Spinoza's political philosophy. (shrink)

With meticulous scholarship and an accurate, highly readable translation, this volume sheds light not only on Spinoza's debt to Descartes but also on the development of Spinoza's own thought. Appearing for the first time in English translation, Lodewijk Meyer's inaugural dissertation on matter --relevant for its comments on Descartes, Spinoza, and other thinkers of the time--is appended with notes and a short commentary. Cross-references to Descartes's _Principles of Philosophy_ are provided in an index, and there is an extensive (...) bibliography. (shrink)

'Thanks to sound methodology and fidelity to the orignal text, this will be an invaluable asset to the scholar.' Bulletin SpinozisteSpinoza's Ethics is a classic philosophy text but it is also one of the most difficult to understand. This latest text in the Oxford Philosophical Texts series includes a new, lucid translation of Ethics in which Parkinson provides a comprehensive guide to the understanding of Spinoza's work. An extensive introduction includes a short biography of Spinoza himself; the form (...) of his writing including his own particular uses of definitions; an introductory guide through the philosophy of Ethics; and a summary of the contents of Ethics itself. Further aids include a glossary of terms, notes to the text, and notes to the translation. (shrink)

The philosophy of Baruch Spinoza (1632-77) is an unusual,highly original, and influential reaction to the transition of Western cultureto the modern age. According to Spinoza, modern scientific thinking, if thoughtthrough, leads to a denial of humanity as the center of creation, willed by apersonal God. It is Spinoza who first formulated a philosophy which shows thatmodern scientific thinking, and the modern metaphysical view of humanity andthe world that it gives rise to, does not have to lead to despair. (...) He understoodthat engaging seriously in detached philosophical thinking could lead to anunexpected form of intellectual salvation. De Dijn's comprehensive introduction to Spinoza's philosophyis based on two key texts. He first provides an in-depth analysis of Spinoza's Treatise on the Improvement of theUnderstanding, which De Dijn characterizes as his introduction tophilosophy. This notoriously difficult text is here made accessible, even inits details. This analysis is followed by a comprehensive survey of Spinoza'smetaphysics as presented in his famous Ethics. De Dijn demonstrates howSpinoza's central philosophical project as introduced in the Treatise - thelinkage of knowledge and salvation - is perfectly realized in the Ethics. In thisway the unity of Spinoza's thought is shown to consist in his preoccupationwith the ethical question of salvation. The book also containsintroductory chapters on Spinoza's life and work, the original Latin text ofthe Treatise and its new English translation by Edwin Curley, and an annotatedbibliography on the secondary literature. (shrink)

Samuel Shirley's translations of Baruch Spinoza's Principles of Cartesian Philosophy and Metaphysical Thoughts along with commentary, introduction, and analytic tables.

Preface gives a synopsis of Spinoza, his life, and where he was at during this time period. The book gives a huge depth into Cartesian Philosophy which is the philosophical doctrine of Rene Descartes. It also speaks of metaphysics in relation to Spinoza and Cartesian Philosophy. Baruch or Benedict de Spinoza was a Dutch philosopher of Portuguese Jewish origin. Revealing considerable scientific aptitude, the breadth and importance of Spinoza's work was not fully realized until years after his (...) death. Today, he is considered one of the great rationalists of 17th-century philosophy, laying the groundwork for the 18th century Enlightenment and modern biblical criticism. By virtue of his magnum opus, the posthumous Ethics, in which he opposed Descartes' mind-body dualism, Spinoza is considered to be one of Western philosophy's most important philosophers. Philosopher and historian Georg Wilhelm Friedrich Hegel said of all modern philosophers, "You are either a Spinozist or not a philosopher at all." All of Spinoza's works were listed on the Index Librorum Prohibitorum (List of Prohibited Books) by the Roman Catholic Church. Spinoza lived quietly as a lens grinder, turning down rewards and honors throughout his life, including prestigious teaching positions, and gave his family inheritance to his sister. Spinoza's moral character and philosophical accomplishments prompted 20th century philosopher Gilles Deleuze to name him "the 'prince' of philosophers." Spinoza died at the age of 44 of a lung illness, perhaps tuberculosis or silicosis exacerbated by fine glass dust inhaled while tending to his trade. Spinoza is buried in the churchyard of the Nieuwe Kerk on Spui in The Hague. (shrink)

The following pages offer, for the first time in English, a translation of Spinoza's Tractatus de Intellectus Emendatione which aims to render Spinoza's views as literally as possible; the aim is accuracy rather than elegance. In addition to this new translation itself, I have prepared an extensive commentary on textual problems posed, e.g., by discrepancies (all of which have been indicated) between the original Latin and the original Dutch editions of the treatise, or by the difficulties of rendering (...) certain of Spinoza's phrases into English. There is also a relatively brief introduction, and a detailed index (which no previous English translation of this treatise has included). (shrink)

The only complete edition in English of Baruch Spinoza's works, this volume features Samuel Shirley's preeminent translations, distinguished at once by the lucidity and fluency with which they convey the flavor and meaning of Spinoza's original texts. Michael L. Morgan provides a general introduction that places Spinoza in Western philosophy and culture and sketches the philosophical, scientific, religious, moral and political dimensions of Spinoza's thought. Morgan's brief introductions to each work give a succinct historical, biographical, and (...) philosophical overview. A chronology and index are included. (shrink)

INTRODUCTION BRAD S. GREGORY Until now those interested in Spinoza have lacked an adequate English translation of the Tractatus Theologico-Politicus. ...

The period of the mid-1920s to the mid-1980s was a portentous period for Soviet psychology. As this period recedes into the past, the figure of L. S. Vygotskii rises more and more before us. Vygotskii died of tuberculosis when not quite 37 years old. He was a psychologist for only 10 years, and it was only in the last 6 of these that he did the work we now associate with his name. During those brief years Vygotskii wrote over 120 (...) works, including more than 10 large books. His was a short life — filled with inspired, indefatigable, and heroic work. A significant part of his written work has remained unpublished and indeed much of it remained unfinished. A seven-volume collection of Vygotskii's work is currently underway, and even this will not contain everything he wrote. The final volume of this collection will include his articles "The Sense of the Psychological Crisis" and "Spinoza's Theory of the Passions.". (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Hellenistic and Early Modern PhilosophyChristopher S. CelenzaJon Miller and Brad Inwood, editors. Hellenistic and Early Modern Philosophy. New York: Cambridge University Press, 2003. Pp. xii + 330. Cloth, $60.00.There are at least two ways of writing the history of philosophy: the first and most common among those self-identified as "philosophers" treats philosophers of the past as if they were in live dialogue with the present. Only (...) the text is dissected, studied, and analyzed as the interpreter attempts to reconstruct, examine, and occasionally challenge the arguments under consideration. Practitioners of this first way assume that systematic and seemingly internally coherent styles of thought are most worthy of the name "philosophy." These thinkers believe that the term "philosophy," as Richard Rorty pointed out long ago, has an "honorific" sense: philosophy as such stands above other forms of thought, it is regulative in scope, and it serves as something that examines the conclusions of other, necessarily less rigorous fields. The second way is more explicitly contextualist, seeking to understand what a past thinker may have meant in his own time, what outside factors may have shaped his arguments, and how his thought may be part of broader historical currents that are none the less worthy of being remembered and studied now. Practitioners of this way are more likely to believe that ambiguities or seeming deficiencies of clarity that we find in the work of a past thinker are unlikely to be resolved by hypothetical, propositional reconstruction; rather the ambiguities are apparent to us because we are differently situated, so that the study of history is a more powerful tool in helping us satisfactorily access the work of a past thinker than rationalistic reconstruction. (Full disclosure: I am an advocate of the second way.) This volume presents studies that fall into both of the two camps, as Jerome Schneewind points out in his cogent introduction.The volume has a manifest unity: almost all of the articles are concerned in some way with different Hellenistic schools of thought and the way early modern thinkers used, re-imagined, and interpreted them. The studies are often meticulous and all are stimulating. Anthony Long offers a wonderfully synthetic presentation of ancient Stoicism as a coherent system, after which he examines the way Spinoza, Justus Lipsius, and the eighteenth-century Anglican bishop Joseph Butler measure up; unsurprisingly, they don't measure up that well. Margaret Osler seeks to illuminate the way Gassendi appropriated certain aspects of Epicureanism. Philip Mitsis argues that modern scholarship on Locke has not taken Locke's interest in Cicero's De officiis as a tool for teaching morality seriously. Donald Rutherford studies Leibniz's critique of Stoicism, which "centers," he writes, on their "failure to offer an adequate explanation of the nature of moral progress and of the dependence of human happiness on the hope for such progress" (62-63). Catherine Wilson presents a study of the corpuscular aspect of Epicurean natural philosophy among Leibniz and his contemporaries. Jon Miller eloquently and thoughtfully discusses the way Grotius and Spinoza worked with the natural law theory of the Stoics. Among a number of excellent articles, perhaps the most interesting is Stephen Menn's. Menn makes a compelling case that Descartes's intellectual autobiography in the Discourses may be seen as part of a tradition. In it, the writer presents himself as reaching a moment of dissatisfaction with the intellectual customs with which he has come into contact and as needing to strike off into new directions, unencumbered by the vestiges of those customs. While others, most notably Dan Garber, have shown that, as Menn puts it, "none of Descartes's contemporaries seem to have thought in 1637 that they were witnessing a revolution" (142), Menn's study is striking because it shows the depth of the tradition within which Descartes was working. Next, Gail Fine finds that the Cyrenaics, as presented by Sextus Empiricus, seem to have [End Page 207] endorsed "the view that there are truths, beliefs, and knowledge about the subjective" (214). Steven Nadler seeks to show that there is no mysticism in Spinoza's thought, even though it was not uncommon in Spinoza's own day to... (shrink)

Of the two main interpretations of Spinoza's theory of the identity of the attributes, in particular those of Thought and Extension, the objective interpretation is now almost universally preferred to the subjective. Rejection of the subjective interpretation, according to which the attributes are merely our ways of cognizing a reality whose real essence remains unknown, is certainly justified, but the objective theory comes too near to replacing the identity by a mere correlation of diff rents to be quite satisfactory. (...) Is it not better to say that Thought and Extension represent two complementary conceptions of reality which are both correct? Yes, but in saying so some commentators ascribe to mind, as Spinoza conceives it, an unplausibly abstract status. An alternative proposal is made as to a way in which Spinoza might be right in essentials, though it requires that a certain tension in Spinozism as to the nature of body be resolved in a particular direction. (shrink)

The concern of this work is with developing an alternative to standard categories in theology and philosophy, especially in terms of how they deal with nature. Avoiding the polemics of much contemporary reflection on nature, it shows how we are connected to nature through the unconscious and its unique way of reading and processing signs. Spinoza's key distinction between natura naturans and natura naturata serves as the governing framework for the treatise. Suggestions are made for a post-Christian way (...) of understanding religion. Robert S. Corrington's work represents the first sustained attempt to bring together the fields of semiotics, depth-psychology, pragmaticism, and a post-Monotheistic theology of nature. Its focus is on how signification functions in human and non-human orders of infinite nature. Our connection with the infinite is described in detail, especially as it relates to the use of sign systems. (shrink)

"From his geometrical method to his theory of mind and body and from his account of the emotions to his doctrine of how to live well, Spinoza's philosophy is a philosophy of ratio"--Back cover.

Book Information Collective Imaginings: Spinoza, Past and Present. By Moira Gatens and Genevieve Lloyd. Routledge. London and New York. 1999. Pp. vi + 169. Paperback, US$20.99, £12.00.

v. 1. The philosophy of the Kabbalah.--v. 2. The philosophy of Spinoza.

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 (...) 역량이 일정한 방식으로 결정된 코나투스 개념 안에는 어떠한 부정이나 제한의 의미도 내포되지 않는다.BR 반면 개체의 결정된 본성은 본성 밖의 다른 것들에 대한 개체의 무능을 내포하기 때문에 개체의 본성을 통해서 비로소 유한한 양태가 겪을 수밖에 없는 다양한 제한적 상황들에 대한 해명이 가능하다. 따라서 본질과 본성을 이렇게 구분하는 것이 타당하다면 개체의 자기 폭력적인 현상으로서 자살의 문제를 해명하고자 할 때 본질이 아닌 본성 개념에 근거해야만 한다는 결론을 도출할 수 있을 것이다. (shrink)

in a recent article entitled “Hume on the Passions,” Stephen Buckle opens with the claim that Hume’s theory of the passions has largely been neglected. “Apart from a couple of famous sections in the Treatise concerning the sources of action,” he writes, “the subject matter has rarely excited interest.”1 His analysis of why the subject of the passions in Hume has been uninspiring points to the fact that readers have largely misunderstood the point of Hume’s theory. They usually regard the (...) account as yet another mechanistic analysis of the passions in the vein of seventeenth-century science, alongside the offerings of Malebranche, Hobbes, and Spinoza. Buckle is right to point out that there is a.. (shrink)

While Spinoza is often interpreted as an early secular or liberal thinker, this book argues that such interpretations neglect the senses of order and authority that are at the heart of Spinoza’s idea of God. For Spinoza, God is an organized and directed totality of all that exists. God is entirely immanent to this totality, to such an extent that all things are fundamentally of God. Appreciating the full extent to which God permeates and orders every aspect of reality, allows (...) the full sense of Spinoza’s theories of tolerance and the social contract to come into view. Rather than assuming that human beings involved in political relationships are independent, autonomous individuals, for Spinoza they are parts of a larger whole subject to distinct natural laws. Spinoza maintains that such laws manifest themselves equally and identically in the seemingly distinct realms of religion and politics. In this respect, Spinoza’s theories of religion and biblical interpretation are not properly secular in character but rather blur the standard boundary between the religious and the political as they try to recognize and codify the inviolable laws of nature - or God. (shrink)

"Distribution... United States and Canada, Columbia University Press... Irvington-on-Hudson, New York." Includes bibliographical references.