إن محبة الإنسان لنفسه هي محبة الإله للإنسان، فالسعي وراء المتعة وتعقبها إذًا هو هدف الإنسان وغايته الوحيدة، فإذا أخفق في الحصول عليها أخفق في كل شيء آ… - Benedictus de Spinoza

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إن محبة الإنسان لنفسه هي محبة الإله للإنسان، فالسعي وراء المتعة وتعقبها إذًا هو هدف الإنسان وغايته الوحيدة، فإذا أخفق في الحصول عليها أخفق في كل شيء آخر

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About Benedictus de Spinoza

Benedictus de Spinoza (24 November 1632 – 21 February 1677) was a social and metaphysical philosopher known for the elaborate development of his monist philosophy, which has become known as Spinozism. Controversy regarding his ideas led to his excommunication from the Jewish community of his native Amsterdam. He was named Baruch ("blessed" in Hebrew) Spinoza by his synagogue elders and known as Bento de Spinoza or Bento d'Espiñoza, but afterwards used the name Benedictus ("blessed" in Latin) de Spinoza.

Biography information from Wikiquote

Also Known As

Native Name: בָּרוּךְ שְׂפִּינוֹזָה Benedito de Espinosa
Alternative Names: Benedict de Spinoza Baruch de Espinosa Barukh Shpinozah Benoît de Spinoza Sbīnūzā Ispīnūzā Barukh Spinoza Bento de Espinosa Baruch d' Espinoza Shpinozah Baruch de Spinoza Spinoza Benoit de Spinoza Benedictus De Spinoza Benedictus Spinoza Baruch Spinoza Baruch Benedictus de Spinoza
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The book recognized as containing the most complete attempt at explaining and defending pantheism from a philosophical perspective is Spinoza's Ethics, finished in 1675 two years before his death. In 1720 John Toland wrote the Pantheisticon: or The Form of Celebrating the Socratic-Society in Latin. He (possibly) coined the term “pantheist” and used it as a synonym for “Spinozist.”

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Baruch Spinoza, the 17th-century Dutch thinker, may be among the more enigmatic (and mythologized) philosophers in Western thought, but he also remains one of the most relevant, to his time and to ours. He was an eloquent proponent of a secular, democratic society, and was the strongest advocate for freedom and tolerance in the early modern period. The ultimate goal of his “Theological-Political Treatise” — published anonymously to great alarm in 1670, when it was called by one of its many critics “a book forged in hell by the devil himself”— is enshrined both in the book's subtitle and in the argument of its final chapter: to show that the “freedom of philosophizing” not only can be granted “without detriment to public peace, to piety, and to the right of the sovereign, but also that it must be granted if these are to be preserved.”

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