Let satirists then laugh their fill at human affairs, let theologians rail, and let misanthropes praise to their utmost the life of untutored rustici… - Benedictus de Spinoza
" "Let satirists then laugh their fill at human affairs, let theologians rail, and let misanthropes praise to their utmost the life of untutored rusticity, let them heap contempt on men and praises on beasts; when all is said, they will find that men can provide for their wants much more easily by mutual help.
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
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Additional quotes by Benedictus de Spinoza
...I had just finished my first semester (at the university) and had brought along Spinoza's Ethics to read during that vacation. I was never found without the small book. If we went into the woods, I carried it in the pocket of my rainproof cape; and while the others lolled around under the trees, I would search out a deer lookout, climb up to it, and then become absorbed, alternately, in deductions about the sole substance, and then in the view of sky, mountains, and woods.
It is not possible, I think, to rise from the perusal of the arguments of Clark and Spinoza without a deep conviction of the futility of all endeavors to establish, entirely à priori, the existence of an Infinite Being, His attributes, and His relation to the universe. The fundamental principle of all such speculations, viz. that whatever we can clearly conceive, must exist, fails to accomplish its end, even when its truth is admitted. For how shall the finite comprehend the infinite? Yet must the possibility of such conception be granted, and in something more than the sense of a mere withdrawal of the limits of phænomal existence, before any solid ground can be established for the knowledge, à priori, of things infinite and eternal.