SPINOZA ON ETERNAL LIFE
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SPINOZA ON ETERNAL LIFE
SPINOZA ON ETERNAL LIFEAbstractThis article argues that Spinoza's account of the eternity of the mind in Part V of the Ethics offers a re-interpretati SPINOZA ON ETERNAL LIFEion of the Christian doctrine of eternal life. While Spinoza rejects the orthodox Christian teaching belief in personal immortality and the resurrection of the body, he presents an alternative account of human eternity that retains certain key characteristics of the Johannine doctrine of eternal lif SPINOZA ON ETERNAL LIFEe, especially as this is articulated in the First Letter of John. The article shows how Spinoza's account of human eternity reflects two key principleSPINOZA ON ETERNAL LIFE
s of his philosophy: the ideal of union with God, and the possibility of the human being's ontological transformation through this union.1SPINOZA ON ESPINOZA ON ETERNAL LIFEAbstractThis article argues that Spinoza's account of the eternity of the mind in Part V of the Ethics offers a re-interpretati SPINOZA ON ETERNAL LIFEce).1 The inclusive 'or', sive, makes it clear that God and nature are not two distinct entities, but nevertheless this phrase gives rise to two opposing interpretations. According to the first, Spinoza's talk of God is simply a strategic effort to cover up his atheism,2 3 and ’God or Nature' implie SPINOZA ON ETERNAL LIFEs that the religious vocabulary he employs is entirely dispensable, since he reduces God to nature? Such a view persists1Throughout this article referSPINOZA ON ETERNAL LIFE
ences to Spinoza's Ethics (E) use Edwin Curley's English translation of Ethica in The Collected Works of Spinoza (Princeton University Press, 1985). RSPINOZA ON ETERNAL LIFEAbstractThis article argues that Spinoza's account of the eternity of the mind in Part V of the Ethics offers a re-interpretati SPINOZA ON ETERNAL LIFE Life of Benedict de Spinosa (London, 1706), p.64; Jonathan Israel, Radical Enlightenment: Philosophy and the Making of Modernity, 1650-1750 (Oxford University Press, 2001) and ‘Meyer, Koerbagh and the Radical Enlightenment Critique of Socinianism', Geschiedenis van de wijsbegeerte in Nederland 14 ( SPINOZA ON ETERNAL LIFE2003), pp. 197-208. Yirmiyahu Yovel ascribes to Spinoza ‘a skill for equivocation and dual language' and argues that this was a distinctively MarranoSPINOZA ON ETERNAL LIFE
characteristic: see Spinoza and Other Heretics (Princeton University Press, 1989), Volume I, pp. 28ff; see also Leo Strauss, Persecution and the Art oSPINOZA ON ETERNAL LIFEAbstractThis article argues that Spinoza's account of the eternity of the mind in Part V of the Ethics offers a re-interpretati SPINOZA ON ETERNAL LIFEealed arguments': Opera IV, p. 226.3For a clear statement of this position, see Steven Nadler, ‘"Whatever is, is in God": substance and things in Spinoza's metaphysics' in Charlie Huenemann (ed.), Interpreting Spinoza (Cambridge University Press, 2008), pp. 66-70: 'It is absolutely clear...that Spin SPINOZA ON ETERNAL LIFEoza is an atheist. Novalis got it wrong when he called Spinoza a "God-intoxicated man." Spinoza did not elevate2through the history of Spinoza receptiSPINOZA ON ETERNAL LIFE
on, from 17th-century thinkers such as Christian Korholt and Pierre Bayle to the present day -although over the centuries the widespread hostility to SPINOZA ON ETERNAL LIFEAbstractThis article argues that Spinoza's account of the eternity of the mind in Part V of the Ethics offers a re-interpretati SPINOZA ON ETERNAL LIFEenuine equivalence, for Spinoza is radically revising religious ideas, but not rejecting them.5 If God and nature are really equivalent then this means that nature is as powerful and self-sufficient as God, which leaves room to develop a naturalistic reading of the Ethics - but it also suggests that SPINOZA ON ETERNAL LIFE just as Spinoza’s concept of God is qualified through its equivalence to nature, so the concept of nature is qualified by its equivalence to God.6 ThSPINOZA ON ETERNAL LIFE
is raises the question of whether naturalistic readings of the Ethics impose an inappropriate conception of nature onto Spinoza's ontology.7 Innature SPINOZA ON ETERNAL LIFEAbstractThis article argues that Spinoza's account of the eternity of the mind in Part V of the Ethics offers a re-interpretati SPINOZA ON ETERNAL LIFErstitious beliefs to which the traditional conceptions of God gave rise. If there is a theism in Spinoza, it is only a nominal one' (p. 70).4On the early reaction to Spinoza, see David Bell, Spinoza in Germany from 1670 to the Age of Goethe (London: Institute of Germanic Studies, 1984), pp. 2-23.5He SPINOZA ON ETERNAL LIFErder was among the first philosophers to seriously defend a theistic interpretation of Spinoza: 'It is plain on every page that he is no atheist. ForSPINOZA ON ETERNAL LIFE
him the idea of God is the first and last, yes, I might even say the only idea of all... And that this is not some sort of mask which he has assumed, SPINOZA ON ETERNAL LIFEAbstractThis article argues that Spinoza's account of the eternity of the mind in Part V of the Ethics offers a re-interpretati SPINOZA ON ETERNAL LIFEza's ideas. See J. G. Herder, God: Some Conversations, pp. 95-6, also pp. 28-34, 72, 194-5.6See, e.g. Nadler, '"Whatever is, is in God": substance and things in Spinoza’s metaphysics’ (and see note 3 above). Nadler argues that Spinoza reduces God to nature, without reflecting on the meaning of ’Natu SPINOZA ON ETERNAL LIFEre' in Spinoza’s thought - as if the concept of nature in this context is entirely self-explanatory. For a response to anti-religious or reductionistSPINOZA ON ETERNAL LIFE
readings of Spinoza, see Richard Mason, Spinoza: Logic, Knowledge and Religion (Ashgate 2007), pp. 163-171. Mason argues Spinoza 'reduces' nature to GSPINOZA ON ETERNAL LIFEAbstractThis article argues that Spinoza's account of the eternity of the mind in Part V of the Ethics offers a re-interpretati SPINOZA ON ETERNAL LIFEristian Wolff, Theologia naturalis (Frankfurt and Leipzig. 1739), §671.3Letter 73, to Oldenburg (1675), Spinoza acknowledges that 'I hold a view of God and Nature very different from that which modern Christians defend,' but he describes as 'entirely mistaken' those who ascribe to him the view 'that SPINOZA ON ETERNAL LIFE God and Nature (by which they mean a certain mass, or corporeal matter) are one and the same.'8There is no doubt that Spinoza presents a daring and cSPINOZA ON ETERNAL LIFE
ompelling critique of the religious doctrines accepted by many of his contemporaries - the doctrines, that is, of the Dutch Reformed Church. But is thSPINOZA ON ETERNAL LIFEAbstractThis article argues that Spinoza's account of the eternity of the mind in Part V of the Ethics offers a re-interpretati SPINOZA ON ETERNAL LIFEter 14 of his Theological-Political Treatise Spinoza lists seven tenets of the ‘universal faith',9 but the key question is what makes these religious rather than just ethical or philosophical.10 This question provides the background to my article, which focuses on one element of Spinoza's philosophy SPINOZA ON ETERNAL LIFE of religion: his account of human eternity or immortality. This is a source of disagreement, confusion and even embarrassment among scholars, and a cSPINOZA ON ETERNAL LIFE
ommentator's interpretation of this issue tends to3 Letter 73, Opera IV, p. 307. For the English translation, see The Correspondence of Spinoza, transSPINOZA ON ETERNAL LIFEAbstractThis article argues that Spinoza's account of the eternity of the mind in Part V of the Ethics offers a re-interpretati SPINOZA ON ETERNAL LIFEsal Faith and the Problem of Religion’, Philosophy and Theology 13:1 (2001); Susan James, Spinoza on Philosophy, Religion and Politics (Oxford University Press 2012), pp. 207-214. One biographical fact we can appeal to insisting on a religious dimension to Spinoza’s thought is the kind of company th SPINOZA ON ETERNAL LIFEe philosopher kept - bearing in mind his emphasis on the importance of finding companions ‘of entirely the same nature' (see E4pl8s) and his view thatSPINOZA ON ETERNAL LIFE
'friends must share all things, especially spiritual things' - see Steven Nadler, Spinoza: A Life (Cambridge University Press, 1999), p. 185). SpinozSPINOZA ON ETERNAL LIFEAbstractThis article argues that Spinoza's account of the eternity of the mind in Part V of the Ethics offers a re-interpretati SPINOZA ON ETERNAL LIFEs Collegiants and Quakers, and with Cartesians for whom reason and philosophy were opposed to institutional faith and superstition rather than to religion per se.See, e.g., Don Garrett, 'Spinoza on the Essence of the Human Body and the Part of the Mind That Is Eternal' in The Cambridge Companion to SPINOZA ON ETERNAL LIFESpinoza's Ethics, pp. 284-302; Edwin Curley, Behind4signal his view of the religious significance of Spinoza's philosophy as a whole.I will argue thatSPINOZA ON ETERNAL LIFE
Spinoza's remarks in Ethics V on the eternity of the mind are best understood as a reinterpretation of the Christian doctrine of eternal life.* 12 ThSPINOZA ON ETERNAL LIFEAbstractThis article argues that Spinoza's account of the eternity of the mind in Part V of the Ethics offers a re-interpretati SPINOZA ON ETERNAL LIFEious significance, or whether it has a more positive religious content. This question indicates not simply a debate between commentators, but an ambiguity that belongs to Spinoza's thought, and which may be undecidable. But I nevertheless want to explore and elaborate a religious reading of Ethics V SPINOZA ON ETERNAL LIFE - bearing in mind that, in the process of doing so, the meaning of ‘religious' here remains in question. One aim of the article is to gain more clariSPINOZA ON ETERNAL LIFE
ty on this point.My contention is that while Spinoza rejects the traditional Christian teaching on eternal life - which includes personal immortalityGọi ngay
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