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List of works about Baruch Spinoza information


Portrait of Baruch de Spinoza (painting by an unknown artist, c. 1665
Portrait of Benedictus de Spinoza (painting by Franz Wulfhagen, 1664)
Spinoza statue in The Hague
Spinoza Café, Budapest
Commemorative plaque to Spinoza (Spinoza Café, Budapest)
Uriel da Costa instructing the young Spinoza (painting by Samuel Hirszenberg, 1901)
Spinoza and the Rabbis (painting by Samuel Hirszenberg, 1907)

Baruch de Spinoza or Benedictus de Spinoza[1] (1632–1677), a highly controversial,[2][3][4] influential and significant figure in the history of Western and Jewish thought,[5][6] has been the subject of a vast amount of literature, including both philosophical and literary works in genres as diverse as fiction and nonfiction. His life and philosophy have long attracted the attention of multidisciplinary scholarship. Along with Hugo Grotius, Jan Amos Comenius, René Descartes and Pierre Bayle, Spinoza was one of the leading intellectual figures of the Dutch Golden Age and the early Age of Enlightenment in the Dutch Republic.[7] A highly original and systematic thinker,[8] he exerted a profound influence on philosophy in the Age of Reason,[9] despite his status as an outcast[4] and his early death at the age of 44. Also, it was the 17th-century arch-rationalists like Spinoza (along with Descartes and Leibniz) who have given the "Age of Reason" its name and place in history.[10] In Steven Nadler's words, "Of all the philosophers of the seventeenth century, perhaps none have more relevance today than Spinoza." (Stanford Encyclopedia of Philosophy, 2001–2016).

His thought was especially a vital force in the development of German philosophy (from the age of Leibniz–Wolff[11][12][13][14] to Lessing–Mendelssohn–Jacobi–Herder[15][16] to Fichte–Schleiermacher–Hegel–Schelling[17][18][19] to Feuerbach–Hess–Marx–Engels[20][14] to Nietzsche[21][22] to Haeckel,[23] his philosophy was especially both an immense source of inspiration and challenge[24] for almost every major German thinker, including both the idealists[25][19] and materialists[26]) and culture in general (his significant influence on German literary luminaries from the age of Lessing[27][28] to Goethe–Hölderlin–Novalis–Schlegel–Heine,[29][30][16][31][32][33][34][35][36] particularly the Romantics,[37][38] as well as on many German-speaking Jewish cultural figures[39]) in the eighteenth and nineteenth centuries.[40][11][41][42][43]

The birth of two influential rationalistic philosophical systems of Descartes (who spent most of his adult life in the Dutch Republic in the period 1628–1649 and despite frequent moves, he wrote all his major work during his 20-plus years in the United Provinces) and Spinoza – namely Cartesianism and Spinozism — are among the most remarkable philosophical breakthroughs of Dutch Golden Age and early modern Western thought. As Frederick C. Beiser (1987) noted, "The rise of Spinozism in the late eighteenth century is a phenomenon of no less significance than the emergence of Kantianism itself. By the beginning of the nineteenth century, Spinoza's philosophy had become the main competitor to Kant's, and only Spinoza had as many admirers or adherents as Kant."[44] And in own words of Karl Marx and Friedrich Engels, "Spinozism dominated the eighteenth century both in its later French variety, which made matter into substance, and in deism, which conferred on matter a more spiritual name.... Spinoza's French school and the supporters of deism were but two sects disputing over the true meaning of his system...." (The Holy Family, 1844).

Of all the generally acknowledged great philosophers in history, Spinoza is among the least accessible authors and among the most puzzling to read, understand and interpret.[45] There have been several historically remarkable movements/schools of Spinoza reception and interpretation in various countries, notably Germany,[11] France,[46] Italy,[47][48] and Latin America (in particular Argentina, Brazil, and Mexico).[49] In the history of Western thought, two well-known and highly significant Spinoza revivals include German-inspired Neo-Spinozism (of approximately the late 18th and early 19th centuries)[11][50][43] and French-inspired Neo-Spinozism (of approximately the late 20th and early 21st centuries).[51][52][46][48]

There may be no philosopher in history (with the possible exceptions of Socrates and Nietzsche) who has received greater attention in artistic, literary and popular culture than Bento (Benedictus) de Spinoza (1632–1677). His life, ideas and influence have been the subject of numerous novels, plays, poems, paintings, sculptures, even musical pieces and opera. His name and his visage have been used in the marketing of various items in the worlds of entertainment, leisure and consumption, from cafés to rock bands to bagels. [...] A relatively simple explanation for Spinoza's unusually high profile outside the walls of academia is at hand. Spinoza was the most radical and iconoclastic thinker of his time. His ideas on religion, politics, ethics, human psychology and metaphysics, presented in difficult and sometimes mystifying treatises, lay the groundwork for much of what we now regard as "modern." Perhaps most enticing of all, he was excommunicated from the Amsterdam Portuguese-Jewish community as a young man for reasons that remain obscure (although not hard to fathom). Everyone loves a rebel—especially one whose values they likely share and whom, they feel, was unjustly punished by those in power.

— Spinoza scholar Steven Nadler, Jan 2017[53]

For many, Spinoza is not only a pure philosophical author but also a unique source of literary inspiration, who—despite his notoriously difficult thought, highly abstract concepts, highly complex doctrines,[54] highly rigid writing style, dry personality and intensely private life—has greatly influenced so many prominent literary writers, particularly poets and fiction authors.[55]

The following is a list of works about Spinoza.

  1. ^ Also known as Baruch de Spinoza; Bento de Espinosa, Bento d'Espinosa, Bento d'Espiñoza (original Portuguese names)
  2. ^ Damásio, António: Looking for Spinoza: Joy, Sorrow, and the Feeling Brain. (Orlando, FL: Harcourt, 2003). Antonio Damasio: "...[H]e never became a proper Christian, Protestant or Catholic, and in the eyes of many he was an atheist. And how fitting it all is. Spinoza's God was neither Jewish nor Christian. Spinoza's God was everywhere, could not be spoken to, did not respond if prayed to, was very much in every particle of the universe, without beginning and without end. Buried and unburied, Jewish and not. Portuguese but not really, Dutch but not quite, Spinoza belonged nowhere and everywhere."
  3. ^ Barenboim, Daniel (December 2003). "The Purpose of The State is Freedom". DanielBarenboim.com. Retrieved 29 January 2019. In own words of Daniel Barenboim (a fervent Spinozist), "Hardly any other philosopher made so many enemies. He was labelled 'a troublemaking Jew', banned from the synagogue and from the academic establishment."
  4. ^ a b Carlisle, Clare (7 February 2011). "Spinoza, part 1: Philosophy as a way of life". TheGuardian.com. Retrieved 19 April 2019. Clare Carlisle (2011): "[H]e was not a professional scholar – he earned his modest living as a lens grinder. So, unlike many thinkers of his time, he was unconstrained by allegiance to a church, university or royal court. He was free to be faithful to the pursuit of truth. This gives his philosophy a remarkable originality and intellectual purity – and it also led to controversy and charges of heresy."
  5. ^
    • Moses Mendelssohn: "...Before the transition from the Cartesian to the Leibnizian philosophy could occur, it was necessary for someone to take the plunge into the monstrous abyss lying between them. This unhappy lot fell to Spinoza. How his fate is to be pitied! He was a sacrifice for the human intellect, but one that deserves to be decorated with flowers. Without him, philosophy would never have been able to extend its borders so far." (Philosophical Writings, 1755–77) [original in German]
    • Georg Friedrich Hegel: "...It is therefore worthy of note that thought must begin by placing itself at the standpoint of Spinozism; to be a follower of Spinoza is the essential commencement of all Philosophy." (Lectures on the History of Philosophy) [original in German]
    • Georg Friedrich Hegel: "...The fact is that Spinoza is made a testing-point in modern philosophy, so that it may really be said: You are either a Spinozist or not a philosopher at all." (Lectures on the History of Philosophy) [original in German]
    • Friedrich Wilhelm Schelling: "...It is unquestionably the peacefulness and calm of the Spinozist system which particularly produces the idea of its depth, and which, with hidden but irresistible charm, has attracted so many minds. The Spinozist system will also always remain in a certain sense a model. A system of freedom — but with just as great contours, with the same simplicity, as a perfect counter-image (Gegenbild) of the Spinozist system — this would really be the highest system. This is why Spinozism, despite the many attacks on it, and the many supposed refutations, has never really become something truly past, never been really overcome up to now, and no one can hope to progress to the true and the complete in philosophy who has not at least once in his life lost himself in the abyss of Spinozism. [...] Spinoza in particular belongs to the immortal authors. He is great because of the sublime simplicity of his thoughts and his way of writing, great because of his distance from all scholasticism, and, on the other hand, from all false embellishment or ostentation of language." (On the History of Modern Philosophy, 1833) [original in German]
    • Heinrich Heine: "...We must mention the providential man who, at the same time as Locke and Leibnitz, had educated himself in the school of Descartes, had for a long time been viewed only with scorn and hatred, and who nevertheless today is rising to exclusive supremacy in the world of intellect. I am speaking about Benedict Spinoza. One great genius shapes himself by means of another, less through assimilation than through friction." (On the History of Religion and Philosophy in Germany, 1833) [original in German]
    • Moses Hess: "...Kant is erroneously viewed as the founder of German philosophy, and an ingenious poet-philosopher, Heinrich Heine, has even drawn a parallel between the different phases of the French Revolution and those of German philosophy, putting next to each other as analogous phenomena Kant and Robespierre, Fichte and Napoleon, Schelling and the Restoration, Hegel and the July [1830] Revolution. But the true founder of German philosophy – if one wishes to name a personal representative for the spirit of the age [Zeitgeist] – is none other than [the thinker] whose world view lies equally at the foundation of French social philosophy – Spinoza; and as far as Heine's analogy goes, it is only Kant and Robespierre, i.e. the religious revolution, who are analogous phenomena." (The Holy History of Mankind, 1837) [original in German]
    • Ludwig Feuerbach: "Spinoza is the Moses of modern free-thinkers and materialists." (Principles of the Philosophy of the Future, 1843) [original in German]
    • George Henry Lewes: "...A brave and simple man, earnestly meditating on the deepest subjects that can occupy the human race, he produced a system which will ever remain as one of the most astounding efforts of abstract speculation — a system that has been decried, for nearly two centuries, as the most iniquitous and blasphemous of human invention; and which has now, within the last sixty years, become the acknowledged parent of a whole nation's philosophy, ranking among its admirers some of the most pious and illustrious intellects of the age." (A Biographical History of Philosophy [Vol. 3 & 4], 1846)
    • James Anthony Froude: "...We may deny his conclusions; we may consider his system of thought preposterous and even pernicious, but we cannot refuse him the respect which is the right of all sincere and honourable men. [...] Spinoza's influence over European thought is too great to be denied or set aside..." (1854)
    • Matthew Arnold: "...His short life—a life of unbroken diligence, kindliness, and purity—was passed in seclusion. But in spite of that seclusion, in spite of the shortness of his career, in spite of the hostility of the dispensers of renown in the 18th century,—of Voltaire's disparagement and Bayle's detraction,—in spite of the repellent form which he has given to his principal work, in spite of the exterior semblance of a rigid dogmatism alien to the most essential tendencies of modern philosophy, in spite, finally, of the immense weight of disfavour cast upon him by the long-repeated charge of atheism, Spinoza's name has silently risen in importance, the man and his work have attracted a steadily increasing notice, and bid fair to become soon what they deserve to become,—in the history of modern philosophy the central point of interest." (Spinoza and the Bible, 1863)
    • Ralph Waldo Emerson: "In my youth, Spinoza was a hobgoblin: now he is a saint." (1868)
    • Friedrich Nietzsche: "...They [the Jews] have had the most painful history of all peoples, not without the fault of all of us, and when one owes to them the noblest man (Christ), the purest sage (Spinoza), the most powerful book, and the most effective moral law in the world." (Human, All Too Human, 1878) [original in German]
    • Friedrich Engels: "...It is to the highest credit of the philosophy of the time that it did not let itself be led astray by the restricted state of contemporary natural knowledge, and that — from Spinoza down to the great French materialists — it insisted on explaining the world from the world itself and left the justification in detail to the natural science of the future." (Dialectics of Nature, 1883) [original in German]
    • Thomas Henry Huxley: "...Lately I have been re-reading Spinoza (much read and little understood in my youth). But that noblest of Jews must have planted no end of germs in my brains, for I see that what I have to say is in principle what he had to say, in modern language." (Life and Letters of Thomas Henry Huxley, Macmillan & Co., 1913)
    • Henri Bergson: "Every philosopher has two philosophies: his own and Spinoza's." [original in French]
    • Martin Buber: "The greatest philosophical genius Judaism has given to the world, Spinoza, is the only one of the great philosophers for whom, in reality, God is the sole subject of thought;..." (Heruth: On Youth and Religion, 1919) [original in German]
    • Bertrand Russell: "Of all the great modern philosophers, Spinoza is probably the most interesting in relation to human life, and is certainly the most lovable and high-minded. [...] Spinoza's philosophy, however, whether we agree with it or not, remains one of the noblest monuments of human genius," (A review of Spinoza: A Handbook to the Ethics by James Allanson Picton [London: Archibald Constable, 1907])
    • Bertrand Russell: "Spinoza (1634–77) is the noblest and most lovable of the great philosophers." (A History of Western Philosophy, 1945)
    • Leo Strauss: "...Neutrality toward Spinoza set in once one was able to admit that the "modern worldview," whose victory was decisively aided by Spinoza's metaphysics, does not, or does not entirely, coincide with this metaphysics. But even at this stage it was still generally maintained, and even emphasized, that among the three great Western philosophers of the seventeenth century — Descartes, Hobbes, and Spinoza — Spinoza was the most important one because, he was the most progressive one. He alone had drawn certain consequences from the foundations of modern philosophy, which became fully clarified only in the nineteenth century and which henceforth determined the general consciousness." (Das Testament Spinozas, 1932) [original in German]
    • Leo Strauss: "...Modern Judaism is a synthesis between rabbinical Judaism and Spinoza." (Spinoza's Critique of Religion, 1930) [Translated from the German by Elsa M. Sinclair; New York: Schocken Books, 1965]
    • Louis Althusser: "...Spinoza's philosophy introduced an unprecedented theoretical revolution in the history of philosophy, probably the greatest philosophical revolution of all time, insofar as we can regard Spinoza as Marx's only direct ancestor, from the philosophical standpoint. However, this radical revolution was the object of a massive historical repression, and Spinozist philosophy suffered much the same fate as Marxist philosophy used to and still does suffer in some countries: it served as damning evidence for a charge of ‘atheism’." (Reading Capital, 1968) [original in French]
    • Gilles Deleuze: "...I consider myself a Spinozist, rather than a Leibnizian, although I owe a lot to Leibniz. In the book I'm writing at the moment, 'What is Philosophy?', I try to return to this problem of absolute immanence, and to say why Spinoza is for me the 'prince' of philosophers." (Spinoza: Expressionism in Philosophy, 1968) [Translated from the French by Martin Joughin; New York: Zone Books, 1992]
    • Deleuze: "Spinoza: the absolute philosopher, whose Ethics is the foremost book on concepts." (Negotiations) [original in French]
    • Deleuze & Félix Guattari: "Spinoza is the Christ of philosophers, and the greatest philosophers are hardly more than apostles who distance themselves from or draw near to this mystery." (What is Philosophy?, 1991) [original in French]
    • David Ben-Gurion: "[Spinoza]—the deepest, most original thinker to emerge [from our people] from the end of the Bible to the birth of Einstein. [...] He was in a certain sense the first Zionist of the last three hundred years, [...] Through keen insight into Jewish and world history he prophesied the rebirth of the State of Israel." (1953)
    • Rebecca Goldstein: "Can the seventeenth-century rationalist, who produced one of the most ambitious philosophical systems in the history of Western philosophy, be considered, by any stretch of interpretation, a Jewish thinker? Can he even be considered a Jew? Benedictus Spinoza is the greatest philosopher that the Jews ever produced, which adds a certain irony to his questionable Jewishness." (Betraying Spinoza: The Renegade Jew Who Gave Us Modernity, 2006)
    • Harold Bloom: "...After expending a recent month in constantly rereading Spinoza, I find myself ambivalent toward this grandest of Jewish secular philosophers. (Wittgenstein was uneasily aware of his Jewish lineage, and reticent about it.) [...] As a teacher of reality, he practiced his own wisdom, and was surely one of the most exemplary human beings ever to have lived. [...] He was greatly cold, and coldly great; personally admirable and one of philosophy's rare saints. Read his "Ethics": it will illuminate you, but through light without heat." (The Heretic Jew, Sunday Book Review, The New York Times, 18 June 2006)
    • Steven Nadler: "...What can be said is that Spinoza is, without question, one of history's most eloquent proponents of a secular, democratic society and the strongest advocate for freedom and toleration in the early modern period. [...] To the extent that we are committed to the ideal of a secular society free of ecclesiastic influence and governed by toleration, liberty, and a conception of civic virtue; and insofar as we think of true religious piety as consisting in treating other human beings with dignity and respect, and regard the Bible simply as a profound work of human literature with a universal moral message, we are the heirs of Spinoza's scandalous treatise." (A Book Forged in Hell: Spinoza's Scandalous Treatise and the Birth of the Secular Age, Princeton University Press, 2011)
    • Michael N. Forster: "Just as Herder's cosmopolitanism allowed him to become very sympathetic to Judaism as a religion and cultural tradition, so it also allowed him to become a great admirer of the most important Jewish philosopher of the modern period: Spinoza. As is well known, Herder's appropriation (and modification) of the metaphysical monism of Spinoza's Ethics in God: Some Conversations (1787) played a central role in generating the forms of neo-Spinozistic metaphysical monism that later dominated German Idealism and German Romanticism. [...] Spinoza's contribution to those movements was thus far greater than has usually been realized." (Johann Gottfried Herder: Reasoning Across Disciplines, Workshop 26–29 May 2010 in Oslo, Norway)
    • Marián Gálik: "The Festschrift [1932] dedicated to Spinoza may be said to be a praiseworthy international achievement. Its initiators were Germans and it appeared as a Sonderausgabe of a German newspaper. Spinoza had nothing in common with the German nation. The Germans, however, were the first to manifest serious interest in him. Their first great philosopher Leibniz went to seek his advice and his counsel; they were the only ones to invite him to lecture at their university. Even though Leibniz concealed him from the world, the Germans revealed him to the world. The generation of their greatest philosophers and poets from the second half of the 18th and the first half of the 19th centuries grew up under his influence. Goethe read him together with Charlotte von Stein, and even read him together with her in Latin. To Hegel, Spinoza was "der Mittelpunkt der modernen Philosophie"." (Two Modern Chinese Philosophers on Spinoza (Some Remarks on Sino-German Spinoza's "Festschrift)", Oriens Extremus 22[1], 1975)
    • Omri Boehm: "...[T]he once-accepted assumption that Spinoza was considered a "dead dog" in Kant's day [i.e. before the break of the Pantheismusstreit] is no longer tenable. [...] Suffice it here to recall the well-known fact that Spinoza is the subject of the single longest entry in Bayle's Dictionnaire (1702). It is true that Bayle attempts to refute Spinoza (though some have doubted the sincerity of his intentions) but unlikely that so much space would be dedicated to refuting a neglected philosopher—unlikely, indeed, that Spinoza's relevance would wane once this high-profile entry had been published about him. J. Zedler's Grosses Universal Lexikon (1731–54) gives a similar impression, devoting to Spinoza a five-page discussion. Descartes, by comparison, is discussed in one page. Hume, Locke, Hobbes, and Plato are equally dealt with in one page (or less) each. D. Diderot and J. d'Alembert's Encyclopédie (1751–72) similarly dedicates to Spinoza five times more space than to most relevant thinkers in the history of philosophy. While speaking of Spinoza's metaphysics in extremely hostile terms, the Encyclopédie gives a reliable account of the Ethics' definitions and axioms and discusses at length its most important demonstrations, especially E1p1–11. The Dictionnaire, the Lexikon, and the Encyclopédie were the main transmitters of Enlightenment thought. The attention they devoted to Spinoza ensured him a place at the heart of Enlightenment debate. It would be impossible for any educated reader to avoid contact with Spinoza's ideas. It would be easy for every metaphysician to get a grasp on the system of the Ethics. And it would be tempting, for every philosophically inclined thinker, to read Spinoza for themselves." (Kant and Spinoza Debating the Third Antinomy, in The Oxford Handbook of Spinoza, Oxford University Press, 2017)
    • S. M. Melamed: "...Spinoza's teachings were already known outside of Holland during the final years of his life [approximately in his late 30s to early 40s]. So fast did his fame spread that at a time when no Jew could occupy an academic position in Central and Western Europe he was invited to fill the chair of philosophy in the University of Heidelberg [1673], one of the most important seats of learning of the time in Germany." (Spinoza and Buddha: Visions of a Dead God, University of Chicago Press, 1933)
  6. ^ Historical figures who read and/or were considerably influenced by Spinoza including: philosophers, theologians, and academics Samuel Alexander, Louis Althusser, Étienne Balibar, Pierre Bayle, Rosi Braidotti, Constantin Brunner, Abram Deborin, Victor Delbos, Gilles Deleuze, Denis Diderot, Friedrich Engels, Ludwig Feuerbach, Johann Gottlieb Fichte, Martial Gueroult, Stuart Hampshire, Georg Wilhelm Friedrich Hegel, Johann Gottfried von Herder, Moses Hess, Evald Ilyenkov, Friedrich Heinrich Jacobi, Hans Jonas, Leszek Kołakowski, Antonio Labriola, Gottfried Leibniz, Frédéric Lenoir, George Henry Lewes, John Locke, Pierre Macherey, Karl Marx, Moses Mendelssohn, Steven Nadler, Arne Næss, Antonio Negri, Friedrich Nietzsche, Charles Sanders Peirce, Frederick Pollock, Ernest Renan, Bertrand Russell, George Santayana, Friedrich Wilhelm Joseph Schelling, Friedrich Schlegel, Friedrich Schleiermacher, Arthur Schopenhauer, Edith Stein, Leo Strauss, and John Toland; literary writers (like poets and fiction authors) Matthew Arnold, Berthold Auerbach, John Berger, Harold Bloom, Jorge Luis Borges, Paul Celan, Samuel Taylor Coleridge, George Eliot, T. S. Eliot, Ralph Waldo Emerson, Gustave Flaubert, Jostein Gaarder, Johann Wolfgang von Goethe, Rebecca Goldstein, Guo Moruo, Heinrich Heine, Zbigniew Herbert, Friedrich Hölderlin, Aldous Huxley, Gotthold Ephraim Lessing, Bernard Malamud, Herman Melville, Elsa Morante, Novalis, Romain Rolland, Solomon Rubin, Percy Bysshe Shelley, Isaac Bashevis Singer, Hippolyte Taine, Miguel de Unamuno, P. G. Wodehouse, William Wordsworth, Irvin D. Yalom, and Louis Zukofsky; (natural) scientists George Boole, Antonio Damasio, Albert Einstein, Ernst Haeckel, and Thomas Henry Huxley; psychologists Sigmund Freud, Lou Andreas-Salomé, Lev Vygotsky, and Wilhelm Wundt; historians Will Durant, Jonathan Israel, and Joseph Klausner; artist(s) Daniel Barenboim; politicians Thomas Jefferson, Otto von Bismarck, David Ben-Gurion, Jean-Claude Gaudin, Henry Kissinger, Georgi Plekhanov, and Sahra Wagenknecht.
  7. ^ In own words of Ariel and Will Durant (The Story of Civilization: The Age of Reason Begins, 1961), the 17th-century Dutch Republic created "a Protestant culture that could nourish the greatest artist and the greatest philosopher of the age.". Note that in his book Story of Philosophy (1926), Will Durant called Spinoza "the greatest of modern philosophers,".
  8. ^ Marshall, Richard (30 December 2017). "Spinoza's Metaphysics and His Relationship to Hegel and the German Idealists, an interview by Richard Marshall". 3:AM Magazine. Archived from the original on 5 January 2019. Retrieved 11 January 2019. Yitzhak Y. Melamed: "Spinoza is a highly systematic thinker, but still I do not think I can offer a single key for all things Spinozistic. [...] Finally, the very attempt to do philosophy systematically (rather than rely on fragmented and disassociated intuitions) and transparently (laying bare the logical structure of his arguments) commands my respect, indeed admiration."
  9. ^
    • Jonathan Israel: "...[I]n fact, it is impossible to name another philosopher whose impact on the entire range of intellectual debates of the Enlightenment was deeper or more far-reaching than Spinoza's or whose Bible criticism and theory of religion was more widely or obsessively wrestled with, philosophically, throughout Europe during the century after his death. If the great Encyclopédie of Diderot and d'Alembert allocates twenty-two columns of text to Spinoza, the longest entry for any modern philosopher, in its entry about him, as against the remarkably low figure of only four to Locke and three to Malebranche, in their corresponding entries, this was assuredly not because the editors of the Encyclopédie were so utterly unaware of what was relevant to their Enlightenment that they got their editorial priorities stupendously wrong or owing to some wholly inexplicable aberration that historians can in no way account for. The simple fact is—however much this runs counter to certain commonplace notions—that Spinoza was deemed by them to be of greater relevance to the core issues of the Encyclopédie not just than Locke and Malebrance but also Hobbes or Leibniz." (The early Dutch and German reaction to the Tractatus Theologico-Politicus, in Spinoza's 'Theological-Political Treatise': A Critical Guide, Cambridge University Press, 2010)
    • Omri Boehm: "We know that Spinoza's metaphysics remained widely influential throughout the eighteenth century. A philosopher who received five times more attention than Descartes or Locke in Bayle's Dictionnaire, Diderot and J. d'Alembert's Encyclopédie, and Zedler's Grosses Universal Lexikon was certainly not ignored by the Enlightenment – indeed, could not be." (Kant's Idea of the Unconditioned and Spinoza's: the Fourth Antinomy and the Ideal of Pure Reason, in Spinoza and German Idealism, Cambridge University Press, 2012)
    • Susan Jacoby: "When he arrived in Amsterdam at age fifty-one [1683], Locke had published nothing. During what was clearly a transformational period, he used his time in Holland to talk with other independent thinkers who had been hounded into exile by the governments and churches of their own countries. Although Spinoza was dead, Locke certainly met many of the philosopher's admirers and enemies. He was well acquainted with nonconformist Protestant Collegiants, and his later writings would advocate complete toleration for all forms of Protestantism. At the time of Locke's death, his library contained all of Spinoza's published works as well as many political and religious disputations, in many languages, in which Spinoza's ideas were vigorously debated. Locke, like Hobbes, Adam Smith, and David Hume, is much more widely recognized than Spinoza in the United States as an influence upon the Enlightenment views of the American founders, but the more radical Spinoza's voice can be heard in both the Declaration of Independence and the Bill of Rights. It is not surprising that Thomas Jefferson's library contained Spinoza's collected works, which were more readily available at the end of the eighteenth century than in Locke's time." (Strange Gods: A Secular History of Conversion; New York: Pantheon Books, 2016)
  10. ^ Hampshire, Stuart: The Age of Reason: The 17th Century Philosophers. Selected, with Introduction and Commentary. (New York: Mentor Books [New American Library], 1956)
  11. ^ a b c d Gálik, Marián (1975), 'Two Modern Chinese Philosophers on Spinoza (Some Remarks on Sino-German Spinoza's "Festschrift"),'. Oriens Extremus 22(1): 29–43. As M. Gálik (1975) noted: "The Festschrift [1932] dedicated to Spinoza may be said to be a praiseworthy international achievement. Its initiators were Germans and it appeared as a Sonderausgabe of a German newspaper. Spinoza had nothing in common with the German nation. The Germans, however, were the first to manifest serious interest in him. Their first great philosopher Leibniz went to seek his advice and his counsel; they were the only ones to invite him to lecture at their university. Even though Leibniz concealed him from the world, the Germans revealed him to the world. The generation of their greatest philosophers and poets from the second half of the 18th and the first half of the 19th centuries grew up under his influence. Goethe read him together with Charlotte von Stein, and even read him together with her in Latin. To Hegel, Spinoza was "der Mittelpunkt der modernen Philosophie"."
  12. ^ Stewart, Matthew: The Courtier and the Heretic: Leibniz, Spinoza, and the Fate of God in the Modern World. (New York: W.W. Norton & Company, 2006). Matthew Stewart (2006): "[When Leibniz and Spinoza met in The Hague in 1676] The encounter between the two greatest philosophers of the seventeenth century in fact extended over several days. From a letter Leibniz posted to the Duke of Hanover's secretary from Holland, it is possible to infer that the courtier arrived in The Hague on or before November 18 and remained for at least three days and possibly as much as one week. Leibniz later told his Parisian friend Gallois that he had conversed with Spinoza "many times and at great length"."
  13. ^ Melamed, Yitzhak Y.: Spinoza's Metaphysics: Substance and Thought. (New York: Oxford University Press, 2012). Yitzhak Y. Melamed (2012): "Between the 18th and the 21st of November 1676, Leibniz visited Spinoza at The Hague. Before visiting Holland, Leibniz lived for a while in Paris, where he met Baron Ehrenfried Walter von Tschirnhaus, one of Spinoza's most acute correspondents."
  14. ^ a b Morfino, Vittorio: Genealogia di un pregiudizio. L'immagine di Spinoza in Germania da Leibniz a Marx. (Hildesheim: Georg Olms Verlag AG, 2016)
  15. ^ Goetschel, Willi: Spinoza's Modernity: Mendelssohn, Lessing, and Heine. (Madison: University of Wisconsin Press, 2004)
  16. ^ a b Lindner, Herbert: Das Problem des Spinozismus im Schaffen Goethes und Herders. (Weimar: Arion, 1960)
  17. ^
    • Heinrich Heine: "...And besides, one could certainly maintain that Mr. Schelling borrowed more from Spinoza than Hegel borrowed from Schelling. If Spinoza is some day liberated from his rigid, antiquated Cartesian, mathematical form and made accessible to a large public, we shall perhaps see that he, more than any other, might complain about the theft of ideas. All our present‑day philosophers, possibly without knowing it, look through glasses that Baruch Spinoza ground." (On the History of Religion and Philosophy in Germany, 1836) [original in German]
    • Heinrich Heine: "...Here we come to the main point of the German Philosophy of Identity, which in essence differs in no way from the doctrine of Spinoza. No matter how violently Mr. Schelling may protest that his philosophy is different from Spinozism, that it is rather "a living amalgam of the ideal and the real," that it differs from Spinozism "as the perfection of Greek sculpture differs from the rigid Egyptian originals," nevertheless I must declare most emphatically that in his earlier period, when he was still a philosopher, Mr. Schelling did not differ in the slightest from Spinoza. He merely arrived at the same philosophy by a different path. I shall illustrate this later when I tell how Kant entered on a new path, how Fichte followed him, how Mr. Schelling in turn continued in Fichte's footsteps and, wandering lost in the forest darkness of nature philosophy, finally found himself face to face with the great figure of Spinoza." (On the History of Religion and Philosophy in Germany, 1836) [original in German]
    • Ludwig Feuerbach: "Spinoza is the originator of speculative philosophy, Schelling its restorer, Hegel its perfecter." (Provisional Theses for the Reformation of Philosophy, 1842) [original in German]
    • Karl Marx & Friedrich Engels: "In Hegel there are three elements, Spinoza's Substance, Fichte's Self-Consciousness and Hegel's necessarily antagonistic unity of the two, the Absolute Spirit. The first element is metaphysically disguised nature separated from man; the second is metaphysically disguised spirit separated from nature; the third is the metaphysically disguised unity of both, real man and the real human species." (The Holy Family, 1844) [original in German]
    • Arthur Schopenhauer: "...In consequence of the Kantian criticism of all speculative theology, the philosophisers of Germany almost all threw themselves back upon Spinoza, so that the whole series of futile attempts known by the name of the post-Kantian philosophy are simply Spinozism tastelessly dressed up, veiled in all kinds of unintelligible language, and otherwise distorted..." (The World as Will and Idea, 1859) [original in German]
    • S. M. Melamed: "While Schelling was wrestling with Plato, Spinoza, and Kant, his contemporary Hegel was struggling with Spinoza exclusively. In Hegel, Spinoza reached the height of his influence upon the German mind. Hegel was the most influential, although not the most original, German philosopher since the days of Kant. His system was more an absorption of other systems than an original creation. Therein lies the secret of his influence. He brought all the philosophical tendencies and moods of his time to a conclusion. With him the pantheism of his period attained its highest development and became the conscious and necessary connection of the mind and the world. During his entire philosophical career, Hegel constantly wrestled with Spinoza and for a time was entirely in his clutches. It was while under this influence that Hegel said that in order to refute Spinoza one must first accept him. In his lectures on the history of philosophy he says, "That Spinoza is the main point in modern philosophy, it is either Spinozism or no philosophy at all." He defended Spinoza against the reproach that his philosophy was atheistic and destructive of morality. In his later years, however, when he became more conservative, he changed his attitude toward Spinoza." (Spinoza and Buddha: Visions of a Dead God, University of Chicago Press, 1933)
    • Yirmiyahu Yovel: "Among the many forerunners Hegel wished to assimilate as "moments" into his new system, Spinoza occupies a privileged position, comparable only to that of Aristotle and Kant. Spinoza's absolute monism, reviving the early Greek philosophers, provides Hegel with the necessary substrate and beginning of all philosophy." (Spinoza and Other Heretics, Vol. 2: The Adventures of Immanence, Princeton University Press, 1989)
    • Frederick C. Beiser: "Hegel turned fully to Spinoza only in his early Jena years during his collaboration with Schelling, who had been especially inspired by Spinoza, and who, even during his Fichtean phase, declared himself to be a Spinozist. But Hegel's turning toward Spinozism was not simply the result of Schelling's influence. It fitted hand-in-glove with his own intention to find some rational foundation for his organic vision. After all, there were some deep affinities between Spinoza's doctrines and Hegel's mystical pantheism; Hegel could only have admired Spinoza's monism, his immanent religion, and his intellectual love of God. It was indeed Spinoza who had first attempted to find a rational foundation and technical vocabulary for such doctrines. It is no accident, then, that we find Hegel's first metaphysical writings in the Jena years replete with Spinozist vocabulary and full of sympathetic references to Spinoza." (Hegel, Routledge, 2005)
    • David A. Duquette: His [Hegel's] early and decisive break with theism came in correspondence with Schelling and Hölderlin, who were reading Fichte's 1794 Wissenschaftslehre as Spinozism on a Kantian foundation. He later professes his own Spinozism in bold terms. "You are either a Spinozist or not a philosopher at all" and "It is therefore worthy of note that thought must begin by placing itself at the standpoint of Spinozism; to be a follower of Spinoza is the essential commencement of all Philosophy. For as we saw above, when man begins to philosophize, the soul must commence by bathing in this ether of the One Substance in which all that man has held as true has disappeared." (Hegel's History of Philosophy: New Interpretations, State University of New York Press, 2002)
    • Jason M. Wirth: "Right from the beginning, Spinoza was a decisive philosopher for Schelling. This may now sound like yet another dusty little truth in the museums and archives of philosophy, but in Schelling's day, to embrace Spinoza was to dance with the devil and pantheism was the witches' brew served at this demonic party." (The Conspiracy of Life: Meditations on Schelling and His Time, SUNY Press, 2003)
  18. ^ Hong, Han-ding: Spinoza und die deutsche Philosophie. Eine Untersuchung zur metaphysischen Wirkungsgeschichte des Spinozismus in Deutschland. (Aalen: Scientia Verlag, 1989)
  19. ^ a b Förster, Eckart; Melamed, Yitzhak Y. (eds.): Spinoza and German Idealism. (Cambridge: Cambridge University Press, 2012)
  20. ^
    • Ludwig Feuerbach: "Spinoza is the Moses of modern free-thinkers and materialists." (Principles of the Philosophy of the Future, 1843) [original in German]
    • Friedrich Engels: "...It is to the highest credit of the philosophy of the time that it did not let itself be led astray by the restricted state of contemporary natural knowledge, and that — from Spinoza down to the great French materialists — it insisted on explaining the world from the world itself and left the justification in detail to the natural science of the future." (Dialectics of Nature, 1883) [original in German]
    • Georgi Plekhanov: "...Indeed, it is important and interesting to study the question of whether there is something in common between the philosophical ideas of Marx and Engels on the one hand, and Spinoza's on the other. [...] Meanwhile, I assert with full conviction that, in the materialist period of their development, Marx and Engels never abandoned Spinoza's point of view. That conviction, incidentally, is based on Engels's personal testimony. [...] After visiting the Paris World Exhibition in 1889, I went to London to make Engels's acquaintance. For almost a whole week, I had the pleasure of having long talks with him on a variety of practical and theoretical subjects. When, on one occasion, we were discussing philosophy, Engels sharply condemned what Stern had most inaccurately called "naturphilosophische materialism". "So do you think," I asked, "old Spinoza was right when he said that thought and extent are nothing but two attributes of one and the same substance?" "Of course," Engels replied, "old Spinoza was quite right."" (Bernstein and Materialism, 1898)
    • Georgi Plekhanov: "...Note that in saying this, Feuerbach stands close to Spinoza, whose philosophy he was already setting forth with great sympathy at the time his own breakaway from idealism was taking shape, that is, when he was writing his history of modern philosophy. In 1843 he made the subtle observation, in his Grundsätze, that pantheism is a theological materialism, a negation of theology but as yet on a theological standpoint. This confusion of materialism and theology constituted Spinoza's inconsistency, which, however, did not prevent him from providing a ‘correct – at least for his time – philosophical expression for the materialist trend of modern times’. That was why Feuerbach called Spinoza ‘the Moses of the modern free-thinkers and materialists’. [...] Thus, Feuerbach's ‘humanism’ proved to be nothing else but Spinozism disencumbered of its theological pendant. And it was the standpoint of this kind of Spinozism, which Feuerbach had freed of its theological pendant, that Marx and Engels adopted when they broke with idealism. However, disencumbering Spinozism of its theological appendage meant revealing its true and materialist content. Consequently, the Spinozism of Marx and Engels was indeed materialism brought up to date." (Fundamental Problems of Marxism, 1907)
    • Louis Althusser: "...Spinoza's philosophy introduced an unprecedented theoretical revolution in the history of philosophy, probably the greatest philosophical revolution of all time, insofar as we can regard Spinoza as Marx's only direct ancestor, from the philosophical standpoint. However, this radical revolution was the object of a massive historical repression, and Spinozist philosophy suffered much the same fate as Marxist philosophy used to and still does suffer in some countries: it served as damning evidence for a charge of ‘atheism’." (Reading Capital, 1968) [original in French]
    • Yirmiyahu Yovel: "Marx's Spinozistic affinities were already present in the left-Hegelian milieu in which he grew and from which he took his departure. The radical young Hegelians brought man back to Spinoza's natura from what they saw as the abstract heights of Hegel's Geist, and proclaimed a unity of spirit and matter which was considered an essential Spinozistic principle and which led some of them to socialist conclusions. [...] Spinoza was a left-Hegelian hero. "The Moses of modern freethinkers and materialists"—so Ludwig Feuerbach, a major influence on the young Marx, anointed Spinoza. Unquestionably, Feuerbach thought of himself in the same terms. Spinoza appealed to left-Hegelians both in his negative and his positive philosophy." (Spinoza and Other Heretics, Vol. 2: The Adventures of Immanence, Princeton University Press, 1989)
    • Eugene Holland: "It is well known that Marx was familiar with Spinoza; indeed, he hand-copied whole passages of Spinoza's Tractatus Theologico-Politicus into his notebooks. Less clear is the significance of this fact, and the extent of Spinoza's influence on Marx's thought." ('Spinoza and Marx'; Cultural Logic, Volume 2, No 1, Fall 1998)
    • Willi Goetschel: "Marx had begun to study Spinoza intensely in 1841 as his long excerpts from Spinoza's Theological-Political Treatise of that year show. But it was not until Hess established the link between Spinoza and the socialist agenda of the post-Hegelian left that Spinoza gained critical significance for Marx. It was this link that enabled Marx to formulate a concept of praxis that moved beyond the parameters Hegel and Feuerbach had established." ('Theory-Praxis: Spinoza, Hess, Marx, and Adorno'; Journal for Jewish Thought and Philosophy, Issue 3.2, 2013)
  21. ^
    • Friedrich Nietzsche: "...They [the Jews] have had the most painful history of all peoples, not without the fault of all of us, and when one owes to them the noblest man (Christ), the purest sage (Spinoza), the most powerful book, and the most effective moral law in the world." (Human, All Too Human, 1878) [original in German]
    • Friedrich Nietzsche: "I am utterly amazed, utterly enchanted! I have a precursor, and what a precursor! I hardly knew Spinoza: that I should have turned to him just now, was inspired by 'instinct'. Not only is his overtendency like mine — namely, to make all knowledge the most powerful affect — but in five main points of his doctrine I recognize myself; this most unusual and loneliest thinker is closest to me precisely in these matters: he denies the freedom of the will, teleology, the moral world-order, the unegoistic, and evil. Even though the divergencies are admittedly tremendous, they are due more to the difference in time, culture, and science. In summa: my lonesomeness, which, as on very high mountains, often made it hard for me to breathe and make my blood rush out, is now at least a twosomeness. Strange!" (in a postcard to Franz Overbeck, Sils-Maria, 30 July 1881) [original in German]
    • Friedrich Nietzsche: "...I hold up before myself the images of Dante and Spinoza, who were better at accepting the lot of solitude. Of course, their way of thinking, compared to mine, was one which made solitude bearable..." (in his letter to Franz Overbeck, 2 July 1885) [original in German]
    • Friedrich Nietzsche: "My ancestors Heraclitus, Empedocles, Spinoza, Goethe." (Original in German: "meine Vorfahren Heraclit Empedocles Spinoza Goethe.")
    • Friedrich Nietzsche: "When I speak of Plato, Pascal, Spinoza and Goethe, I know that their blood flows in mine—I am proud, when I tell the truth about them—the family is good enough not to have to poeticize or to conceal; and thus I stand to everything that has been, I am proud of the humanity, and especially proud of unconditional truthfulness." [original in German]
    • Friedrich Nietzsche: "[The journey to Hades] I, too, have been in the underworld, like Odysseus, and shall be there often yet, and not only rams have I sacrificed to be able to speak with a few of the dead, but I have not spared my own blood. Four pairs it was that did not deny themselves to my sacrifice: Epicurus and Montaigne, Goethe and Spinoza, Plato and Rousseau, Pascal and Schopenhauer. With these I must come to terms when I have long wandered alone; they may call me right and wrong; to them will I listen when in the process they call each other right and wrong." [original in German]
    • Yirmiyahu Yovel: "The pair amor dei and amor fati provides an apt verbal representation of the complex relationship between Nietzsche and Spinoza, the two enemy-brothers of modern philosophy. Perhaps no two philosophers are as akin as Spinoza and Nietzsche, yet no two are as opposed. If Spinoza initiated the modern philosophy of immanence and undergirds it throughout, then Nietzsche brings it to its most radical conclusion—and, as we shall see, turns this conclusion against Spinoza himself. Nietzsche explicitly recognizes his debt and kinship to Spinoza. Speaking of his "ancestors," Nietzsche at various times gives several lists, but he always mentions Spinoza and Goethe—and always as a pair. This is no accident, for Nietzsche sees Goethe as incorporating Spinoza and as anticipating his own "Dionysian" ideal." (Spinoza and Other Heretics, Vol. 2: The Adventures of Immanence, Princeton University Press, 1989)
  22. ^ Sommer, Andreas Urs (2012), 'Nietzsche's Readings on Spinoza: A Contextualist Study, Particularly on the Reception of Kuno Fischer,'. Journal of Nietzsche Studies 43(2): 156–184
  23. ^
    • Ernst Haeckel: "...Now, if instituting comparisons in both directions, we place the lowest and most ape-like men (the Austral Negroes, Bushmen, and Andamans, etc.), on the one hand, together with the most highly developed animals, for instance, with apes, dogs, and elephants, and on the other hand, with the most highly developed men—Aristotle, Newton, Spinoza, Kant, Lamarck, or Goethe—we can then no longer consider the assertion, that the mental life of the higher mammals has gradually developed up to that of man, as in any way exaggerated." (The History of Creation: Or the Development of the Earth and its Inhabitants by the Action of Natural Causes. Translated from the German by E. Ray Lankester; New York: D. Appleton, 1876)
    • Haeckel: "It was not until the middle of the seventeenth century that pantheism was exhibited in its purest form by the great Baruch Spinoza; he gave for the totality of things a definition of substance in which God and the world are inseparably united. The clearness, confidence, and consistency of Spinoza's monistic system are the more remarkable when we remember that this gifted thinker of two hundred and fifty years ago was without the support of all those sound empirical bases which have been obtained in the second half of the nineteenth century." (The Riddle of the Universe at the Close of the Nineteenth Century. Translated from the German by Joseph McCabe; London: Harper & Brothers, 1900)
    • Haeckel: "The first thinker to introduce the purely monistic conception of substance into science and appreciate its profound importance was the great philosopher Baruch Spinoza; his chief work appeared shortly before his death in 1677, just one hundred years before Lavoisier gave empirical proof of the constancy of matter by means of the chemist's principle instrument, the balance. In his stately pantheistic system the notion of the world (the universe, or the cosmos) is identical with the all-pervading notion of God; it is at one and the same time the purest and most rational monism and the clearest and most abstract monotheism." (The Riddle of the Universe at the Close of the Nineteenth Century. Translated from the German by Joseph McCabe; London: Harper & Brothers, 1900)
  24. ^ Friedrich Heinrich Jacobi: "...I would be writing more as to the possible advantages there might be in presenting to the public Spinoza's system in its true form and according to the intrinsic coherence of its parts. Its spectre has been haunting Germany for lo these many years, in all shapes and sizes and is regarded with reverence by believers and doubters alike. I am speaking not just of the petty-minded but of people with the finest minds." (in his letter to Moses Mendelssohn, 21 April 1785) [original in German]
  25. ^ His considerable influence on German rationalists (especially Gottfried Leibniz, Christian Wolff, Immanuel Kant, and Friedrich Heinrich Jacobi) and post-Kantian idealists (especially Johann Gottlieb Fichte, Friedrich Wilhelm Schelling, Georg Friedrich Hegel, and Arthur Schopenhauer).
  26. ^ His considerable influence on post-Hegelian materialists like Ludwig Feuerbach, Friedrich Engels, and Karl Marx.
  27. ^ Vallée, Gérard (ed.): The Spinoza Conversations between Lessing and Jacobi: Text with Excerpts from the Ensuing Controversy. Translated from the German by Gérard Vallée, J. B. Lawson and C. G. Chapple. (Lanham, MD: University Press of America, 1988)
  28. ^ Crowther, Louise (2009), 'Freedom and Necessity: Spinoza's Impact on Lessing,'. German Life and Letters 62(4): 359–377. doi:10.1111/j.1468-0483.2009.01469.x
  29. ^ Danzel, Theodor Wilhelm: Über Goethes Spinozismus. Ein Beitrag zur tieferen Würdigung des Dichters und Forschers. (Hamburg: Johann August Meißner, 1843)
  30. ^ Schneege, Gerhard: Zu Goethes Spinozismus. (Breslau: Druck von O. Gutsmann, 1910)
  31. ^ Warnecke, Friedrich: Goethe, Spinoza und Jacobi. (Weimar: Hermann Böhlaus Nachfolger, 1908)
  32. ^ Bollacher, Martin: Der junge Goethe und Spinoza. Studien zur Geschichte des Spinozismus in der Epoche des Sturm und Drang. (Tübingen: Niemeyer, 1968)
  33. ^ Timm, Hermann: Gott und die Freiheit: Studien zur Religionsphilosophie der Goethezeit, Band 1: Die Spinozarenaissance. (Frankfurt am Main: Vittorio Klostermann, 1974)
  34. ^ Bell, David: Spinoza in Germany from 1670 to the Age of Goethe. (London: University of London, Institute of Germanic Studies, 1984)
  35. ^ Wegenast, Margarethe: Hölderlins Spinoza-Rezeption und ihre Bedeutung für die Konzeption des "Hyperion". (Tübingen: Niemeyer, 1990)
  36. ^ Guidorizzi, Ernesto: L'orizzonte. Da Spinoza a Goethe. La poesia dell'infinito. (Napoli: Edizioni Scientifiche Italiane, 1991)
  37. ^ His significant influence on Gotthold Ephraim Lessing, Friedrich Hölderlin, Friedrich Schlegel, Friedrich Schleiermacher, Johann von Goethe, Johann von Herder, Heinrich Heine, and Novalis.
  38. ^
    • Goethe: "For many years I did not dare look into a Latin author or at anything which evoked an image of Italy. If this happened by chance, I suffered agonies. Herder often used to say mockingly that I had learned all my Latin from Spinoza, for that was the only Latin book he had ever seen me reading. He did not realize how carefully I had to guard myself against the classics, and that it was sheer anxiety which drove me to take refuge in the abstractions of Spinoza. (Letters from Italy, 1786–88. Translated from the German by W. H. Auden and Elizabeth Mayer; New York: Penguin Books, 1995)
    • Goethe: "...Happily, I had already prepared if not fully cultivated myself on this side, having in some degree appropriated the thoughts and mind of an extraordinary man, and though my study of him had been incomplete and hasty, I was yet already conscious of important influences derived from this source. This mind, which had worked upon me thus decisively, and which was destined to affect so deeply my whole mode of thinking, was Spinoza. After looking through the world in vain, to find a means of development for my strange nature, I at last fell upon the Ethics of this philosopher. Of what I read out of the work, and of what I read into it, I can give no account. Enough that I found in it a sedative for my passions, and that a free, wide view over the sensible and moral world, seemed to open before me. [...] The all-composing calmness of Spinoza was in striking contrast with my all-disturbing activity; his mathematical method was the direct opposite of my poetic humour and my way of writing, and that very precision which was thought ill-adapted to moral subjects, made me his enthusiastic disciple, his most decided worshipper." (The Autobiography of Goethe: Truth and Poetry: From My Own Life, 1848) [original in German]
    • Friedrich Schlegel: Indeed, I scarcely comprehend how one can be a poet without revering and loving Spinoza and becoming completely his. Your own fantasy is rich enough for the invention of the particular: nothing is better suited to entice your fantasy, to stimulate and nourish it, than the poetic creations of other artists. But in Spinoza you find the beginning and the end of all fantasy, the universal ground on which your particularity rests — and you should welcome precisely this separation of that which is originary and eternal in fantasy from everything particular and specific. [...] And if I place so much emphasis on Spinoza, it is indeed not from any subjective preference (I have expressly omitted the objects of such a preference) or to establish him as master of a new autocracy, but because I could demonstrate by this example in a most striking and illuminating way my ideas about the value and dignity of mysticism and its relation to poetry. Because of his objectivity in this respect, I chose him as a representative of all the others. (Rede über die Mythologie, 1800)
    • Heinrich Heine: "To express myself briefly, Goethe was the Spinoza of poetry. The whole of Goethe's poetry is filled with the same spirit that is wafted toward us from the writings of Spinoza. There is no doubt whatsoever that Goethe paid undivided allegiance to Spinoza's doctrine. At any rate, he occupied himself with it throughout his entire life; in the first part of his memoirs as well as in the last volume, recently published, he frankly acknowledged this. I don't remember now where I read that Herder once exploded peevishly at the constant preoccupation with Spinoza, "If Goethe would only for once pick up some other Latin book than Spinoza!" But this applies not only to Goethe; quite a number of his friends, who later became more or less well-known as poets, paid homage to pantheism in their youth, and this doctrine flourished actively in German art before it attained supremacy among us as a philosophic theory." (On the History of Religion and Philosophy in Germany, 1836) [original in German]
  39. ^ His considerable influences on Moses Mendelssohn, Salomon Maimon, Moses Hess, Berthold Auerbach, Heinrich Heine, Karl Marx, Albert Einstein, Edith Stein, and Leo Strauss.
  40. ^
    • S. M. Melamed: "The rediscovery of Spinoza by the Germans contributed to the shaping of the cultural destinies of the German people for almost two hundred years. Just as at the time of the Reformation no other spiritual force was as potent in German life as the Bible, so during the eighteenth and nineteenth centuries no other intellectual force so dominated German life as Spinozism. Spinoza became the magnet to German steel. Except for Immanuel Kant and Herbart, Spinoza attracted every great intellectual figure in Germany during the last two centuries, from the greatest, Goethe, to the purest, Lessing." (Spinoza and Buddha: Visions of a Dead God, University of Chicago Press, 1933)
    • Alberto Toscano: "...[T]hree great German philosophers – Schelling, Nietzsche and Marx – underwent genuine transformative encounters with the thought of Spinoza. In 1795, Schelling, as a precocious philosopher trying to construct a philosophy that would provide an ‘immanentistic affirmation of the infinite’ and undermine the strictures of dogma, dashed off a letter to his then close friend Hegel, enthusiastically confessing: ‘I have become a Spinozist!’. In 1881, Nietzsche himself, in a letter to Overbeck, remarked on Spinoza: ‘I am amazed, delighted! I have a precursor, and what a precursor!’, before listing his closeness to the fundamental tenets of Spinoza's thought. Marx himself, in his formative years, once composed an entire notebook consisting of a complete rearrangement of one of Spinoza's treatises, and then quixotically entitled it ‘Tractatus Theologico-Politicus by Karl Marx’." ('The Politics of Spinozism: Composition and Communication', Paper presented at the Cultural Research Bureau of Iran, Tehran, 4 January 2005)
    • Michael N. Forster: "Just as Herder's cosmopolitanism allowed him to become very sympathetic to Judaism as a religion and cultural tradition, so it also allowed him to become a great admirer of the most important Jewish philosopher of the modern period: Spinoza. As is well known, Herder's appropriation (and modification) of the metaphysical monism of Spinoza's Ethics in God: Some Conversations (1787) played a central role in generating the forms of neo-Spinozistic metaphysical monism that later dominated German Idealism and German Romanticism. [...] One can indeed see that Herder beginning in the late 1760s engaged in a sort of progressive appropriation of increasingly fundamental levels of Spinoza's thought: first principles of interpretation, then political ideals, then philosophy of mind and metaphysics. All of the principles in question went on to play important roles within German Idealism and German Romanticism. Spinoza's contribution to those movements was thus far greater than has usually been realized." (Johann Gottfried Herder: Reasoning Across Disciplines, Workshop 26–29 May 2010 in Oslo, Norway)
  41. ^ Goetschel, Willi: Spinoza's Modernity: Mendelssohn, Lessing, and Heine. (Madison: University of Wisconsin Press, 2004)
  42. ^ Wertheim, David J.: Salvation through Spinoza: A Study of Jewish Culture in Weimar Germany. (Leiden: Brill, 2011)
  43. ^ a b Forster, Michael N.: Herder's Philosophy. (Oxford University Press, 2018). Michael N. Forster (2018): "...As is well known, a great flowering of Neo-Spinozism occurred in German philosophy and literature in the late eighteenth and early nineteenth centuries. Lessing, Herder, and Goethe; Hölderlin; the German Romantics Schleiermacher, Friedrich Schlegel, and Novalis; the German Idealists Schelling and Hegel – all of them subscribed to one or another version of Spinoza's monistic, deterministic metaphysics."
  44. ^ Beiser, Frederick C.: The Fate of Reason: German Philosophy from Kant to Fichte. (Cambridge, MA: Harvard University Press, 1987)
  45. ^ In own words of Albert Einstein (a devoted Spinozist): "...Spinoza is, among the great classical thinkers, one of the least accessible because of his rigid adherence to the geometric form of argumentation, in which form he obviously saw somewhat of an insurance against fallacies. In fact, Spinoza thereby made it difficult for the reader who all too quickly loses patience and breath before he reaches the heart of the philosopher's ideas. Many have attempted to present Spinoza's thoughts in modern language—a daring as well as irreverent enterprise which offers no guarantee against misinterpretation." [Einstein's foreword, in Dagobert D. Runes's Spinoza Dictionary (New York: Philosophical Library, 1951)]
  46. ^ a b Vinciguerra, Lorenzo (2009), 'Spinoza in French Philosophy Today,'. Philosophy Today 53(4): 422–437
  47. ^ Malik, Kenan (21 June 2013). "Seeing reason: Jonathan Israel's radical vision". New Humanist (newhumanist.org.uk). Retrieved 12 December 2018.
  48. ^ a b Duffy, Simon B. (2014), 'French and Italian Spinozism,'. In: Rosi Braidotti (ed.), After Poststructuralism: Transitions and Transformations. (London: Routledge, 2014), p. 148–168
  49. ^ Van Reijen, Miriam: Het Argentijnse gezicht van Spinoza. Passies en politiek. (Kampen: Klement, 2010)
  50. ^ Forster, Michael N.: After Herder: Philosophy of Language in the German Tradition. (Oxford: Oxford University Press, 2010). Michael N. Forster (2010): "During the last quarter or so of the eighteenth century and then well into the nineteenth century a wave of neo-Spinozism swept through German philosophy and literature: in addition to Lessing and Herder, further neo-Spinozists included Goethe, Schelling, Hegel, Schleiermacher, Hölderlin, Novalis, and Friedrich Schlegel. This wave was largely a result of Herder's embrace of neo-Spinozism in God: Some Conversations (and in Goethe's case, Herder's sympathy with Spinozism even before that work)."
  51. ^ Several notable figures of French (and Italian)-inspired post-structuralist Neo-Spinozism including Ferdinand Alquié, Louis Althusser, Étienne Balibar, Alain Billecoq, Francesco Cerrato, Paolo Cristofolini, Gilles Deleuze, Martial Gueroult, Chantal Jaquet, Frédéric Lordon, Pierre Macherey, Frédéric Manzini, Alexandre Matheron, Filippo Mignini, Robert Misrahi, Pierre-François Moreau, Vittorio Morfino, Antonio Negri, Patrizia Pozzi, Charles Ramond, Bernard Rousset, Andrea Sangiacomo, Cristina Santinelli, Pascal Sévérac, André Tosel, Lorenzo Vinciguerra, and Sylvain Zac.
  52. ^
    • Alberto Toscano: "Though Spinozists have existed ever since the radical circles that rippled through Europe in the wake of Spinoza's death, I think it is fair to say that only in the past 50 years or so has there been a Spinozism to match in hermeneutic rigour and creative interventions the history of Kantianism or Hegelianism, that only now has the hereticism that Althusser referred to been complemented by the labour of the concept. Arguably, it is only now then that the scope of his thought and its relevance to our social and political existence can be truly appreciated, at a historical juncture when the communicative power of the multitude and of what Marx called the general intellect is so intensified that the physics, ethics, ontology and politics of Spinoza (what are ultimately indissociable facets of his philosophizing) can be thought simultaneously. Today more than ever, one might argue, is Spinoza, as Pierre Macherey puts it, ‘an irreplaceable reactor and developer’." ('The Politics of Spinozism: Composition and Communication', Paper presented at the Cultural Research Bureau of Iran, Tehran, 4 January 2005)
    • Alberto Toscano: "That a Spinozist social science should be of French concoction is no coincidence: from the historical scholarship of Martial Guéroult to Alexandre Matheron's pioneering study of the individual and community in Spinoza; from the centrality of Spinoza's materialism to the Althusserian project to Gilles Deleuze's radical re-working of his philosophy of immanence and the advances of contemporary scholarship, France has an altogether impressive tradition of Spinoza interpretation. At the heart of this retooling of a seventeenth-century metaphysics is the liquidation of the ‘Cartesian’ bourgeois-individual subject which supposedly animated the humanist visions of French phenomenology and existentialism. Althusser, of course, approached Spinoza's work philosophically—as a detour, seeking grounds for a critique of idealism, en route to a properly materialist Marxist philosophy—but also critically, noting for example its lack of a theory of contradiction. Lordon, by contrast, was looking for a conceptual framework through which to rethink social, economic and political life; Spinoza's work is only glancingly contrasted to that of his peers—there is no ‘outside’ to his thinking here. Yet, as with Althusser or Deleuze, Lordon's perspective would remain anchored in the affirmation of Spinoza as the thinker who can emancipate us from the delusions of free will or untrammelled individual choice, allowing us to grasp human struggles for existence in a disabused materialist fashion." ('A Structuralism of Feeling? Alberto Toscano on Frédéric Lordon', Verso Books, 12 April 2016)
    • Katja Diefenbach: "Reading Capital [by Louis Althusser] forms the prelude to a wave of Spinoza receptions, in which seventeenth-century metaphysics is shifted far beyond Marxism into the radiant presence of structuralist philosophy. While after Husserl's Paris lectures on the Meditations and Sartre's publication of The Transcendence of the Ego, France experienced a phenomenological Descartes revival, Spinoza research [especially in France] remained, until the mid-1960s, a largely underdeveloped field. In the course of a fulminant boost in reception in 1968 and 1969, in almost a single year, the studies of Martial Gueroult, Alexandre Matheron, Gilles Deleuze and Bernard Rousset were published. Under the influence of Gueroult's structural-genetic reading, they displayed an unprecedented systematic precision to position Spinoza's thought against Descartes – particularly, against the doctrine of two substances, the depotentialization of nature, the use of the medieval concept of contingency and the idea of the incomprehensibility of a God of arbitrary decree implicated in the doctrine of the creation of the eternal truths. In comparison Althusser's reading of Spinoza is characterized by an inverse proportion of philosophical precision and the strategic positioning of Spinoza in Marxism." ('Is it simple to be a Spinozist in philosophy? Althusser and Deleuze', Radical Philosophy, Sept/Oct 2016)
  53. ^ Nadler, Steven (8 January 2018). "Everything You Always Wanted to Know about Spinoza". Books & Ideas (booksandideas.net). Retrieved 18 December 2018.
  54. ^ Næss, Arne (1980), 'Environmental Ethics and Spinoza's Ethics: Comments on Genevieve Lloyd's Article,'. Inquiry 23(3): 313–25
  55. ^ Goldstein, Rebecca (2017), 'Literary Spinoza,'. In: Michael Della Rocca (ed.), The Oxford Handbook of Spinoza. (Oxford University Press, 2017), pp. 627–667

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List of works about Baruch Spinoza

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Baruch de Spinoza or Benedictus de Spinoza (1632–1677), a highly controversial, influential and significant figure in the history of Western and Jewish...

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Baruch Spinoza

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Baruch (de) Spinoza (24 November 1632 – 21 February 1677), also known under his Latinized pen name Benedictus de Spinoza, was a philosopher of Portuguese-Jewish...

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Internal consistency of the Bible

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Theologico-Politicus by Baruch Spinoza, the Dictionnaire philosophique of Voltaire, the Encyclopédie of Denis Diderot and The Age of Reason by Thomas Paine...

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Pain and pleasure

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as Jeremy Bentham, Baruch Spinoza, and Descartes, have hypothesized that the feelings of pain (or suffering) and pleasure are part of a continuum. There...

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Pantheism

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theology and philosophy based on the work of the 17th-century philosopher Baruch Spinoza, in particular, his book Ethics. A pantheistic stance was also taken...

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Uriel da Costa

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martyr against the intolerance of the Rabbinic establishment. He has also been seen as a precursor to Baruch Spinoza and to modern biblical criticism...

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Prose

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until quite recent times, and the great works of Descartes (1596–1650), Francis Bacon (1561–1626), and Baruch Spinoza (1632–1677) were published in Latin...

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Education for Death

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burning any books with ideas opposed to Hitler's (Albert Einstein, Baruch Spinoza, and Voltaire), replacing the Bible with Mein Kampf and the crucifix...

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Latin literature

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Aquinas (1225–1274), to secular writers like Francis Bacon (1561–1626), Baruch Spinoza (1632–1677), and Isaac Newton (1642–1727). Although literature in Latin...

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Averroism

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Dialoghi d'Amore, and Baruch Spinoza was likely influenced by Averroes' commentaries on Aristotle. There was no formal school or movement of Rushdiyya ("Averroism")...

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List of works about Rembrandt

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Originally published as L'anomalia selvaggia. Saggio su potere e potenza in Baruch Spinoza (Milano: Feltrinelli, 1981). Antonio Negri (1981): "Kolakowski, as we...

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Adriaan Koerbagh

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and writer who was a critic of religion and conventional morality. He was in the circle of supporters of Baruch Spinoza. Adriaan Koerbagh and his younger...

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Mircea Eliade

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talking about the same woman. Mircea Eliade's earliest works, most of which were published at later stages, belong to the fantasy genre. One of the first...

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Dutch philosophy

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17th centuries through the philosophical studies of Desiderius Erasmus and Baruch Spinoza. The adoption of the humanistic perspective by Erasmus, despite...

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List of works published posthumously

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Power (assembled by Elisabeth Förster-Nietzsche and Heinrich Köselitz) Baruch Spinoza — Ethics Ludwig Wittgenstein — Philosophical Investigations (edited...

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Unknowability

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about what is knowable and unknowable has been part of the philosophical tradition since the inception of philosophy. In particular, Baruch Spinoza's...

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Abraham ibn Ezra

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Ezra is claimed by proponents of the higher biblical criticism of the Torah as one of its earliest pioneers. Baruch Spinoza, in concluding that Moses did...

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Rational mysticism

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and other works in the 1960s and 1970s. Columbia University pragmatist John Herman Randall, Jr. characterized both Plotinus and Baruch Spinoza as “rationalists...

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Affection

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Consequently, references to affection are found in the works of philosophers such as René Descartes, Baruch Spinoza, and early British ethicists. Despite these associations...

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Antonio Negri

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on the philosopher Baruch Spinoza. Born in Padua, Italy, Negri became a professor of political philosophy at the University of Padua, where he taught state...

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Jeremy Strong

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immersed himself in early 17th-century Dutch philosophy to play a young Baruch Spinoza in David Ives's New Jerusalem in 2008. Also in 2008, Strong was asked...

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Will Durant

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adds that "the most concrete of those was a persistent penchant for philosophy. With his energy invested in Baruch Spinoza, he made little room for the...

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Anima mundi

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as those of Baruch Spinoza, Gottfried Leibniz, Immanuel Kant, Friedrich Schelling, and Georg W.F. Hegel (particularly in his concept of Weltgeist). Plato...

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Jean Astruc

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scholars such as Thomas Hobbes, Isaac La Peyrère, and Baruch Spinoza had drawn up long lists of inconsistencies and contradictions and anachronisms in...

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List of pantheists

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Lutheran Protestant theologian. Baruch Spinoza (1632–1677), Jewish-Dutch philosopher, has been called the "prophet" and "prince" of pantheism. John Toland (1670–1722)...

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