Search results
Results from the WOW.Com Content Network
However, the matter is complex. Spinoza's God does not have free will (1p32c1), he does not have purposes or intentions (1 appendix), and Spinoza insists that "neither intellect nor will pertain to the nature of God" (1p17s1). Moreover, while we may love God, we need to remember that God is not a being who could ever love us back.
The second part focuses on the human mind and body. Spinoza attacks several Cartesian positions: (1) that the mind and body are distinct substances that can affect one another; (2) that we know our minds better than we know our bodies; (3) that our senses may be trusted; (4) that despite being created by God we can make mistakes, namely, when we affirm, of our own free will, an idea that is ...
A Spinoza Chronology; Benedict (Baruch) Spinoza – Internet Encyclopedia of Philosophy [dead link ] Contains a version of this work, slightly modified for easier reading; Spinoza as a Prophet of Reason, a graduate-level research paper; Note on the text and translation – Cambridge Books Online [dead link
The following is a list of notable correspondence (Epistolae) of the Dutch philosopher Benedictus de Spinoza (1633-1677) with well-known learned men and with his admirers. . These letters were published after Spinoza's death in the Opera Posthuma (Dutch translated edition: De nagelate schriften, 1677).
Principia philosophiae cartesianae (PPC; "The Principles of Cartesian Philosophy") or Renati Descartes principia philosophiae, more geometrico demonstrata ("The Principles of René Descartes' Philosophy, Demonstrated in Geometrical Order") is a philosophical work of Baruch Spinoza published in Amsterdam in 1663.
Spinoza: Practical Philosophy (French: Spinoza: Philosophie pratique) (1970; second edition 1981) is a book written by French philosopher Gilles Deleuze which examines Baruch Spinoza's philosophy, discussing Ethics (1677) and other works such as the Tractatus Theologico-Politicus (1670), providing a lengthy chapter defining Spinoza's main concepts in dictionary form.
Here he is closer to Spinoza, erasing the distinction between nature and God. On the other hand, Schelling is trying to overcome the distinction made in Spinoza's system, between natura naturans (dynamic) and natura naturata (passive). Schelling wanted to locate the fatalism in Spinoza, not in the pantheism or monism, but in his formulation. [9]
Baruch Spinoza, [1] Mordecai Kaplan, [2] and prominent atheists [3] have criticized Judaism because its theology and religious texts describe a personal God who has conversations with important figures (Moses, Abraham, etc.) and forms relationships and covenants with the Hebrew people.