Spinoza remained throughout his life, and well into the eighteenth century, a thinker whom one could admire only in secret, hiding one's sympathy jus… - Benedictus de Spinoza

en el apartado sobre la «Intención», las claves que enmarcan el tema son las siguientes: el ser humano teme la soledad y es político por naturaleza (TP 6/1), como ya sentó la tradición, luego puede decirse que la sociedad es algo también natural (TP 4/4). Y de ahí surge una cesión de la fuerza que cada uno tiene por naturaleza a las instituciones (no a alguien en especial), mediante el pacto que instaura un orden civil y unos valores éticos.

Spinoza's thought is completely idealistic when it is presented as negative thought, when it develops the bourgeois utopia, living it in the extreme, abstract consequences of its spiritual idyll; it is, in contrast, completely materialistic as soon as it is reassembled in a constructive way, inverting the impossibility of an ideal world in the materialistic tension of its components and embracing these in a practical project, in a violent dynamism of worldly liberation. "Benedictus maledictus": never has a philosopher been more rightly hated by his times, a bourgeois and capitalist epoch.

...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.