Twenty-some years ago, when at the age of forty I returned to the study of the Ethics, which had been 'my book' during adolescence, the theoretical c… - Benedictus de Spinoza

The second point to be considered is the method adopted by Spinoza for setting forth his philosophy; it is the demonstrative method of geometry as employed by Euclid, in which we find definitions, explanations, axioms, and theorems. Even Descartes made it his starting-point that philosophic propositions must be mathematically handled and proved, that they must have the very same evidence as mathematics. The mathematical method is considered superior to all others, on account of the nature of its evidence; and it is natural that independent knowledge in its re-awakening lighted first upon this form, of which it saw so brilliant an example. The mathematical method is, however, ill-adapted for speculative content, and finds its proper place only in the finite sciences of the understanding. In modern times Jacobi has asserted (Werke, Vol. IV. Section I. pp. 217-223) that all demonstration, all scientific knowledge leads back to Spinozism, which alone is a logical method of thought; and because it must lead thither, it is really of no service whatever, but immediate knowledge is what we must depend on. It may be conceded to Jacobi that the method of demonstration leads to Spinozism, if we understand thereby merely the method of knowledge belonging to the understanding. But 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. This being so, the mathematical and demonstrative method of Spinoza would seem to be only a defect in the external form; but it is the fundamental defect of the whole position. In this method the nature of philosophic knowledge and the object thereof, are entirely misconceived, for mathematical knowledge and method are merely formal in character and consequently altogether unsuited for philosophy. Mathematical knowledge exhibits its proof on the existent object as such, not on the object as conceived; the Notion is lacking throughout; the content of Philosophy, however, is simply the Notion and that which is comprehended by the Notion. Therefore this Notion as the knowledge of the essence is simply one assumed, which falls within the philosophic subject; and this is what represents itself to be the method peculiar to Spinoza's philosophy.

For all things excellent are as difficult as they are rare.

...Since, 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, I wish, now that I have explained the relation of my philosophy to Pantheism in general, to point out its relation to Spinozism in particular. It stands, then, to Spinozism as the New Testament stands to the Old. What the Old Testament has in common with the New is the same God-Creator. Analogous to this, the world exists, with me as with Spinoza, by its inner power and through itself. But with Spinoza his substantia æterna, the inner nature of the world, which he himself calls God, is also, as regards its moral character and worth, Jehovah, the God-Creator, who applauds His own creation, and finds that all is very good, παντα καλα λιαν. Spinoza has deprived Him of nothing but personality. Thus, according to him also, the world and all in it is wholly excellent and as it ought to be: therefore man has nothing more to do than vivere, agere, suum Esse conservare ex fundamento proprium utile quærendi (Eth., iv. pr. 67); he is even to rejoice in his life as long as it lasts; entirely in accordance with Ecclesiastes ix. 7-10. In short, it is optimism: therefore its ethical side is weak, as in the Old Testament; nay, it is even false, and in part revolting. With me, on the other hand, the will, or the inner nature of the world, is by no means Jehovah, it is rather, as it were, the crucified Saviour, or the crucified thief, according as it resolves. Therefore my ethical teaching agrees with that of Christianity, completely and in its highest tendencies, and not less with that of Brahmanism and Buddhism. Spinoza could not get rid of the Jews; quo semel est imbuta recens servabit odorem. His contempt for the brutes, which, as mere things for our use, he also declares to be without rights, is thoroughly Jewish, and, in union with Pantheism, is at the same time absurd and detestable (Eth., iv., appendix, c. 27). With all this Spinoza remains a very great man. But in order to estimate his work correctly we must keep in view his relation to Descartes.