Baruch Spinoza (1632 – 1677)
Social and metaphysical philosopher famous for the elaborate development of his monist philosophy, which has become known as Spinozism.
Peace is not an absence of war, it is a virtue, a state of mind, a disposition for benevolence, confidence, justice.
I make this chief distinction between religion and superstition, that the latter is founded on ignorance, the former on knowledge; this, I take it, is the reason why Christians are distinguished from the rest of the world, not by faith, nor by charity, nor by the other fruits of the Holy Spirit, but solely by their opinions, inasmuch as they defend their cause, like everyone else, by miracles, that is by ignorance, which is the source of all malice; thus they turn a faith, which may be true, into superstition.
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!
Nature is satisfied with little; and if she is, I am also.
As men's habits of mind differ, so that some more readily embrace one form of faith, some another, for what moves one to pray may move another to scoff, I conclude ... that everyone should be free to choose for himself the foundations of his creed, and that faith should be judged only by its fruits; each would then obey God freely with his whole heart, while nothing would be publicly honoured save justice and charity.
The more a government strives to curtail freedom of speech, the more obstinately is it resisted; not indeed by the avaricious, ... but by those whom good education, sound morality, and virtue have rendered more free. Men in general are so constituted that there is nothing they will endure with so little patience as that views which they believe to be true should be counted crimes against the laws. ... Under such circumstances they do not think it disgraceful, but most honorable, to hold the laws in abhorrence, and to refrain from no action against the government.
I have resolved to demonstrate by a certain and undoubted course of argument, or to deduce from the very condition of human nature, not what is new and unheard of, but only such things as agree best with practice.
I do not believe anyone has reached such perfection, surpassing all others, except Christ, to whom God immediately revealed—without words or visions—the conditions which lead to salvation. So God revealed himself to the Apostles through Christ's mind, as formerly he had revealed himself to Moses by means of a heavenly voice. And therefore Christ's voice, like the one Moses heard, can be called the voice of God. And in this sense we can also say that God's Wisdom, that is, a Wisdom, surpassing human wisdom, assumed a human nature in Christ, and that Christ was the way to Salvation.
A definition, if it is to be called perfect, must explain the inmost essence of a thing, and must take care not to substitute for this any of its properties. In order to illustrate my meaning, without taking an example which would seem to show a desire to expose other people's errors, I will choose the case of something abstract, the definition of which is of little moment. Such is a circle. If a circle be defined as a figure, such that all straight lines drawn from the center to the circumference are equal, every one can see that such a definition does not in the least explain the essence of a circle, but solely one of its properties. Though, as I have said, this is of no importance in the case of figures and other abstractions, it is of great importance in the case of physical beings and realities: for the properties of things are not understood so long as their essences are unknown. If the latter be passed over, there is necessarily a perversion of the succession of ideas which should reflect the succession of nature, and we go far astray from our object.
I pass, at length, to the third and perfectly absolute dominion, which we call democracy.
This Idea of Spinoza's we must allow to be in the main true and well-grounded; absolute substance is the truth, but it is not the whole truth; in order to be this it must also be thought of as in itself active and living, and by that very means it must determine itself as mind. But substance with Spinoza is only the universal and consequently the abstract determination of mind; it may undoubtedly be said that this thought is the foundation of all true views — not, however, as their absolutely fixed and permanent basis, but as the abstract unity which mind is in itself. 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; this negation of all that is particular, to which every philosopher must have come, is the liberation of the mind and its absolute foundation.
Nature offers nothing that can be called this man's rather than another's; but under nature everything belongs to all — that is, they have authority to claim it for themselves. But under dominion, where it is by common law determined what belongs to this man, and what to that, he is called just who has a constant will to render to every man his own, but he unjust who strives, on the contrary, to make his own that which belongs to another.
These distinctions make sense only when AR [absolute perfection in some respects, relative perfection in all others] is assumed (hence Spinoza's failure, who assumed mere A). Just as AR is the whole positive content of perfection, so CW, or the conception of the Creator-and-the-Whole-of-what-he-has-created as constituting one life, the super-whole which in its everlasting essence is uncreated (and does not necessitate just the parts which the whole has) but in its de facto concreteness is created — this panentheistic doctrine contains all of deism and pandeism except their arbitrary negations. Thus ARCW, or absolute-relative panentheism, is the one doctrine that really states the whole of what all theists, if not all atheists as/well, are implicitly talking about.
How much do I love that noble man
More than I could tell with words
I fear though he'll remain alone
With a holy halo of his own.
The ordinary surroundings of life which are esteemed by men (as their actions testify) to be the highest good, may be classed under the three heads — Riches, Fame, and the Pleasures of Sense: with these three the mind is so absorbed that it has little power to reflect on any different good.
In regard to intellect and true virtue, every nation is on a par with the rest, and God has not in these respects chosen one people rather than another.
The religious geniuses of all ages have been distinguished by this kind of religious feeling, which knows no dogma and no God conceived in man's image; so that there can be no church whose central teachings are based on it. Hence it is precisely among the heretics of every age that we find men who were filled with this highest kind of religious feeling and were in many cases regarded by their contemporaries as atheists, sometimes also as saints. Looked at in this light, men like Democritus, Francis of Assisi, and Spinoza are closely akin to one another.
Philosophers conceive of the passions which harass us as vices into which men fall by their own fault, and, therefore, generally deride, bewail, or blame them, or execrate them, if they wish to seem unusually pious. And so they think they are doing something wonderful, and reaching the pinnacle of learning, when they are clever enough to bestow manifold praise on such human nature, as is nowhere to be found, and to make verbal attacks on that which, in fact, exists. For they conceive of men, not as they are, but as they themselves would like them to be. Whence it has come to pass that, instead of ethics, they have generally written satire, and that they have never conceived a theory of politics, which could be turned to use, but such as might be taken for a chimera, or might have been formed in Utopia, or in that golden age of the poets when, to be sure, there was least need of it. Accordingly, as in all sciences, which have a useful application, so especially in that of politics, theory is supposed to be at variance with practice; and no men are esteemed less fit to direct public affairs than theorists or philosophers
It was not until the Twelfth Century of our era that the Pentateuch as a whole was subjected to rational scrutiny. The man who undertook the ungrateful task was a learned Spanish rabbi, Abraham ben Meir ibn Esra. He unearthed many absurdities, but... it was not until five hundred years later that anything properly describable as scientific criticism... came into being. Its earliest shining lights were the English philosopher Thomas Hobbes [with his Leviathan], and the Amsterdam Jew, Baruch Spinoza. Spinoza's "Tractatus Theologico-politicus," published in 1670, made the first really formidable onslaught upon the inspired inerrancy of the Pentateuch. It called attention to scores of transparent imbecilities... including a dozen or more palpable geographical and historical impossibilities... The answer of constituted authorities was to suppress the "Tractatus," but enough copies got out to reach the proper persons, and ever since then the Old Testament has been under searching and devastating examination.
Woe to him who in passing should hurl an insult at this gentle and pensive head. He would be punished, as all vulgar souls are punished, by his very vulgarity, and by his incapacity to conceive what is divine. This man, from his granite pedestal, will point out to all men the way of blessedness which he found; and ages hence, the cultivated traveler, passing by this spot, will say in his heart, "The truest vision ever had of God came, perhaps, here."