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[17] If there is any difference at all between "Substance" and "the Attributes", as Spinoza uses these terms, it is only the difference between the Attributes conceived as an organic system and the Attributes conceived (but not by Spinoza) as a mere sum of detached forces. Something is still necessary to complete the account of Spinoza's ...
The traditional understanding of an attribute in philosophy is similar to Spinoza's modes, though he uses that word differently. [132] To him, an attribute is "that which the intellect perceives as constituting the essence of substance", and there are possibly an infinite number of them. [134]
Substance, according to Spinoza, is one and indivisible, but has multiple "attributes". He regards an attribute, though, as "what we conceive as constituting the [single] essence of substance". The single essence of one substance can be conceived of as material and also, consistently, as mental.
“The Building Blocks of Spinoza’s Metaphysics: Substance, Attributes, and Modes” in Michael Della Rocca (ed.), The Oxford Handbook of Spinoza (Oxford: Oxford University Press, 2017), 84–113. “ Spinoza’s Metaphysics of Thought: Parallelisms and the Multifaceted Structure of Ideas ,” Philosophy & Phenomenological Research 86 (2013 ...
1884 by R. H. L. Elwes, an abriged version in the second volume of The Chief Works of Benedict de Spinoza (George Bell & Sons, London). 1958 by Joseph Katz (The Library of Liberal Arts, New York). 1985 by Edwin Curley, in the first volume of The Collected Works of Spinoza (Princeton University Press).
Expressionism in Philosophy: Spinoza (French: Spinoza et le problème de l'expression) is a 1968 book by the philosopher Gilles Deleuze, in which the author conceives Baruch Spinoza as a solitary thinker who envisioned philosophy as an enterprise of liberation and radical demystification.
Sub specie aeternitatis (Latin for "under the aspect of eternity") [1] is, from Baruch Spinoza onwards, an honorific expression denoting what is considered to be universally and eternally true, without any reference to or dependence upon temporal facets of reality. The Latin phrase can be rendered in English as "from the perspective of the ...
Modes are properties of a substance that follow from its attributes and therefore have only a dependent form of existence. [52] Spinoza sees everyday-things like rocks, cats or ourselves as mere modes and thereby opposes the traditional Aristotelian and Cartesian conception of categorizing them as substances. [53]