When you say Spinoza, however, besides being too flattering, the comparison is not biographically so true. My Spinozism is in the Life of Reason, les… - Benedictus de Spinoza

Truly, all the lively, the lively men from the school of Kant, became Neospinozists! In other words, they became Spinozists. The Kantians became Spinozists—what happened? Why did the most prominent Kantians—Fichte, Schelling, Hegel, the best philosophical brains Germany has ever produced—become Spinozists? One will try in vain to find an answer to this question in our histories of philosophy, which do not even ask that legitimate and obvious question. And there is no other answer to it than this one: that it could not have been otherwise, since these truly philosophical men necessarily saw and felt how different Benedict Spinoza's stance within philosophy was from that of Kant, who—to say it in my blunt way—had nothing in common with philosophy.

Spinoza's extraordinary views on freedom have never been more relevant. In 2010, for example, the United States Supreme Court declared constitutional a law that, among other things, criminalized certain kinds of speech. The speech in question need not be extremely and imminently threatening to anyone or pose “a clear and present danger” (to use Justice Oliver Wendell Holmes' phrase). It may involve no incitement to action or violence whatsoever; indeed, it can be an exhortation to non-violence. In a troubling 6-3 decision, Holder v. Humanitarian Law Project, the Court, acceding to most of the arguments presented by President Obama's attorney general, Eric Holder, upheld a federal law which makes it a crime to provide support for a foreign group designated by the State Department as a “terrorist organization,” even if the “help” one provides involves only peaceful and legal advice, including speech encouraging that organization to adopt nonviolent means for resolving conflicts and educating it in the means to do so. (The United States, of course, is not alone among Western nations in restricting freedom of expression. Just this week, France — fresh from outlawing the wearing of veils by Muslim women, and in a mirror image of Turkey's criminalizing the public affirmation of the Armenian genocide — made it illegal to deny, in print or public speech, officially recognized genocides. [...] I cited the case of Holder v. Humanitarian Law Project not to make a constitutional point — I leave it to legal scholars to determine whether or not the Supreme Court's decision represents a betrayal of our country's highest ideals — but rather to underscore the continuing value of Spinoza's philosophical one.

After experience had taught me that all the usual surroundings of social life are vain and futile; seeing that none of the objects of my fears contained in themselves anything either good or bad, except in so far as the mind is affected by them, I finally resolved to inquire whether there might be some real good having power to communicate itself, which would affect the mind singly, to the exclusion of all else: whether, in fact, there might be anything of which the discovery and attainment would enable me to enjoy continuous, supreme, and unending happiness.