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...For, in fact, it is impossible to name another philosopher whose impact on the entire range of intellectual debates of the Enlightenment was deepe… - Benedictus de Spinoza
" "...For, in fact, it is impossible to name another philosopher whose impact on the entire range of intellectual debates of the Enlightenment was deeper or more far-reaching than Spinoza's or whose Bible criticism and theory of religion was more widely or obsessively wrestled with, philosophically, throughout Europe during the century after his death. If the great Encyclopédie of Diderot and d'Alembert allocates twenty-two columns of text to Spinoza, the longest entry for any modern philosopher, in its entry about him, as against the remarkably low figure of only four to Locke and three to Malebranche, in their corresponding entries, this was assuredly not because the editors of the Encyclopédie were so utterly unaware of what was relevant to their Enlightenment that they got their editorial priorities stupendously wrong or owing to some wholly inexplicable aberration that historians can in no way account for. The simple fact is—however much this runs counter to certain commonplace notions—that Spinoza was deemed by them to be of greater relevance to the core issues of the Encyclopédie not just than Locke and Malebrance but also Hobbes or Leibniz.
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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
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Benedito de Espinosa
Alternative Names:
Benedict de Spinoza
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Baruch de Espinosa
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Barukh Shpinozah
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Benoît de Spinoza
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Sbīnūzā
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Ispīnūzā
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Barukh Spinoza
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Bento de Espinosa
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Baruch d' Espinoza
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Shpinozah
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Baruch de Spinoza
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Spinoza
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Benoit de Spinoza
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Benedictus De Spinoza
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Benedictus Spinoza
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Baruch Spinoza
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Baruch Benedictus de Spinoza
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Additional quotes by Benedictus de Spinoza
The greatest secret of monarchic rule...is to keep men deceived and to cloak in the specious name of religion the fear by which they must be checked, so that they will fight for slavery as they would for salvation, and will think it not shameful, but a most honorable achievement, to give their life and blood that one man may have a ground for boasting.
...That a Spinozist social science should be of French concoction is no coincidence: from the historical scholarship of Martial Guéroult to Alexandre Matheron's pioneering study of the individual and community in Spinoza; from the centrality of Spinoza's materialism to the Althusserian project to Gilles Deleuze's radical re-working of his philosophy of immanence and the advances of contemporary scholarship, France has an altogether impressive tradition of Spinoza interpretation. At the heart of this retooling of a seventeenth-century metaphysics is the liquidation of the ‘Cartesian’ bourgeois-individual subject which supposedly animated the humanist visions of French phenomenology and existentialism. Althusser, of course, approached Spinoza's work philosophically—as a detour, seeking grounds for a critique of idealism, en route to a properly materialist Marxist philosophy—but also critically, noting for example its lack of a theory of contradiction. Lordon, by contrast, was looking for a conceptual framework through which to rethink social, economic and political life; Spinoza's work is only glancingly contrasted to that of his peers—there is no ‘outside’ to his thinking here. Yet, as with Althusser or Deleuze, Lordon's perspective would remain anchored in the affirmation of Spinoza as the thinker who can emancipate us from the delusions of free will or untrammelled individual choice, allowing us to grasp human struggles for existence in a disabused materialist fashion.
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...This awareness has become a kind of pre-Freudian self-analysis for me; Spinoza helps me to see myself and my surroundings objectively. This can make life bearable even throughout the experience of suffering; the teachings presented in the Ethics allow one to preceive the world as a manageable place. Freud himself once wrote in a letter to [Lothar] Bickel, 'I admit my dependence on Spinoza's teachings.' Conversely, Spinoza admits, foreshadowing Freudian analysis, that we cannot be in complete control over our emotions. [...] The ability to create emotional balance, though, is dependent upon the intellectual awareness of the problem. In this way Spinoza demands the integration of all human aspects in order to attain true freedom.
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