Descartes defined matter in terms of extension. It could just as well be defined in terms of time, for both the one and the other are external condit… - Benedictus de Spinoza

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Descartes defined matter in terms of extension. It could just as well be defined in terms of time, for both the one and the other are external conditions of its existence in spatial and temporal relations. Thus both become also the necessary conditions of measurement for all thinking minds, which are themselves limited by place and time, but they never become the essence of matter. Spinoza struggled for a long time against this Cartesian explanation, probably because he felt that something about it was not clear. He was not satisfied with his teacher's sharp distinction between matter and spirit, but, since he lacked a unifying intermediate conception, what could he do? Unfortunately then, in his Ethics he still took matter for extension, that is space, and set it up beside thought, an entirely different kind of thing. Now he was indeed on the way to a very intricate confusion.

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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.

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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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Additional quotes by Benedictus de Spinoza

Este esfuerzo por conseguir que cada cual apruebe aquello que
uno ama u odia es, en realidad, ambición; y así vemos que cada cual
apetece, por naturaleza, que los demás vivan según la índole propia
de él. Pero como todos lo apetecen a la vez, a la vez se estorban
unos a otros, y como todos quieren ser alabados y amados por todos, se tienen odio unos a otros.

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I have laboured carefully, not to mock, lament, or execrate human actions, but to understand them; and, to this end, I have looked upon passions, such as love, hatred, anger, envy, ambition, pity, and the other perturbations of the mind, not in the light of vices of human nature, but as properties, just as pertinent to it, as are heat, cold, storm, thunder, and the like to the nature of the atmosphere, which phenomena, though inconvenient, are yet necessary, and have fixed causes, by means of which we endeavour to understand their nature, and the mind has just as much pleasure in viewing them aright, as in knowing such things as flatter the senses

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