Those who are in ideology believe themselves by definition outside ideology: one of the effects of ideology is the practical denegation of the ideolo… - Benedictus de Spinoza

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Those who are in ideology believe themselves by definition outside ideology: one of the effects of ideology is the practical denegation of the ideological character of ideology by ideology: ideology never says, ‘I am ideological’. It is necessary to be outside ideology, i.e. in scientific knowledge, to be able to say: I am in ideology (a quite exceptional case) or (the general case): I was in ideology. As is well known, the accusation of being in ideology only applies to others, never to oneself (unless one is really a Spinozist or a Marxist, which, in this matter, is to be exactly the same thing). Which amounts to saying that ideology has no outside (for itself), but at the same time that it is nothing but outside (for science and reality). Spinoza explained this completely two centuries before Marx, who practiced it but without explaining it in detail.

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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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those who have more often regarded with admiration the stature of men will understand by the word ‘man’ an animal of upright stature, while those who are wont to regard a different aspect will form a different common image of man, such as that man is a laughing animal, a feather-less biped, or a rational animal.

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My opinion concerning God differs widely from that which is ordinarily defended by modern Christians. For I hold that God is of all things the cause immanent, as the phrase is, not transient. I say that all things are in God and move in God, thus agreeing with Paul, and, perhaps, with all the ancient philosophers, though the phraseology may be different ; I will even venture to affirm that I agree with all the ancient Hebrews, in so far as one may judge from their traditions, though these are in many ways corrupted. The supposition of some, that I endeavour to prove in the Tractatus Theologico-Politicus the unity of God and Nature (meaning by the latter a certain mass or corporeal matter), is wholly erroneous. As regards miracles, I am of opinion that the revelation of God can only be established by the wisdom of the doctrine, not by miracles, or in other words by ignorance.

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