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1. Spinoza's 'Theological-Political Treatise': A Critical Guide (Cambridge Critical Guides)
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Spinoza s Theological Political TreatiseDescription
Spinoza's Theological-Political Treatise was published anonymously in 1670 and immediately provoked huge debate. Its main goal was to claim that the freedom of philosophizing can be allowed in a free republic and that it cannot be abolished without also destroying the peace and piety of that republic. Spinoza criticizes the traditional claims of revelation and offers a social contract theory in which he praises democracy as the most natural form of government. This new Critical Guide presents new essays by well-known scholars in the field and covers a broad range of topics, including the political theory and the metaphysics of the work, religious toleration, the reception of the text by other early modern philosophers, and the relation of the text to Jewish thought. It offers valuable new perspectives on this important and influential work.2. Spinoza: Theological-Political Treatise (Cambridge Texts in the History of Philosophy)
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Used Book in Good ConditionDescription
Spinoza's Theological-Political Treatise (1670) is one of the most important philosophical works of the early modern period. In it Spinoza discusses at length the historical circumstances of the composition and transmission of the Bible, demonstrating the fallibility of both its authors and its interpreters. He argues that free enquiry is not only consistent with the security and prosperity of a state but actually essential to them, and that such freedom flourishes best in a democratic and republican state in which individuals are left free while religious organizations are subordinated to the secular power. His Treatise has profoundly influenced the subsequent history of political thought, Enlightenment 'clandestine' or radical philosophy, Bible hermeneutics, and textual criticism more generally. It is presented here in a translation of great clarity and accuracy by Michael Silverthorne and Jonathan Israel, with a substantial historical and philosophical introduction by Jonathan Israel.3. Theological-Political Treatise (Hackett Classics)
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Used Book in Good ConditionDescription
The second edition incorporates Samuel Shirley's pre-eminent translation with corrections of the typographical errors of its first edition, and a new general index. Seymour Feldman has contributed a new Bibliography and notes.
4. Theological-Political Treatise: Gebhardt Edition 2nd (second) Edition by Spinoza, Benedictus de, Shirley, Samuel, Feldman, Seymour (2001)
5. Theological-Political Treatise
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Baruch de Spinoza (Benedict de Spinoza, Bento de Espinosa, Benedictus de Spinoza) (1632-1677) was a Dutch philosopher of Portuguese Jewish origin. The breadth and importance of Spinoza's work was not fully realized until years after his death. Today, he is considered one of the great rationalists of 17th-century philosophy, laying the groundwork for the 18thcentury Enlightenment and modern biblical criticism. By virtue of his magnum opus, the posthumous Ethics (1677), he is also considered one of Western philosophy's definitive ethicists. Spinoza lived quietly as a lens grinder, turning down rewards and honours throughout his life, including prestigious teaching positions. Spinoza became known in the Jewish community for positions contrary to normative Jewish belief, with critical positions towards the Talmud and other religious texts. Spinoza's philosophy has much in common with Stoicism in as much as both philosophies sought to fulfil a therapeutic role by instructing people how to attain happiness. His other works include: On the Improvement of the Understanding and A Theologico-Political Treatise.6. A Political Treatise
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Spinoza agreed with Thomas Hobbes that if each man had to fend for himself, with nothing but his own right arm to rely upon, then the life of man would be "nasty, brutish, and short". The truly human life is only possible in an organized community, that is, a state or commonwealth. The state ensures security of life, limb and property; it brings within reach of every individual many necessaries of life which he could not produce by himself; and it sets free sufficient time and energy for the higher development of human powers. Now the existence of a state depends upon a kind of implicit agreement on the part of its members or citizens to obey the sovereign authority which governs it. In a state no one can be allowed to do just as he pleases. Every citizen is obliged to obey its laws; and he is not free even to interpret the laws in a special manner. This looks at first like a loss of freedom on the part of the individuals, and the establishment of an absolute power over them. Yet that is not really so. In the first place, without the advantages of an organized state the average individual would be so subject to dangers and hardships of all kinds and to his own passions that he could not be called free in any real sense of the term, least of all in the sense that Spinoza used it. Man needs the state not only to save him from others but also from his own lower impulses and to enable him to live a life of reason, which alone is truly human. In the second place, state sovereignty is never really absolute. It is true that almost any kind of government is better than none, so that it is worth while bearing much that is irksome rather than disturb the peace. But a reasonably wise government will even in its own interest endeavor to secure the good will and cooperation of its citizens by refraining from unreasonable measures, and will permit or even encourage its citizens to advocate reforms, provided they employ peaceable means. In this way the state really rests, in the last resort, on the united will of the citizens, on what Jean-Jacques Rousseau, who read Spinoza, subsequently called the "general will". One of the most striking features in Spinoza's political theory is his basic principle that "right is might." This principle he applied systematically to the whole problem of government, and seemed rather pleased with his achievement, inasmuch as it enabled him to treat political theory in a scientific spirit, as if he were dealing with applied mathematics. The identification or correlation of right with power has caused much misunderstanding. People supposed that Spinoza reduced justice to brute force. But Spinoza was very far from approving Realpolitik. In the philosophy of Spinoza, the term "power" (as should be clear from his moral philosophy) means a great deal more than physical force. In a passage near the end of his Political Treatise he states explicitly that "human power chiefly consists in strength of mind and intellect" it consists in fact, of all the human capacities and aptitudes, especially the highest of them. Conceived correctly, Spinoza's whole philosophy leaves ample scope for ideal motives in the life of the individual and of the community.7. The Living God: Schleiermacher's Theological Appropriation of Spinoza
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The Living GodDescription
German theologian F. D. E. Schleiermacher's doctrine of God-the first to be developed in the post-Kantian era-fundamentally changed the course of Christian theology. The degree to which his doctrine of God was influenced by the philosophy of Benedict de Spinoza remains in dispute, however. This study examines the ways in which Schleiermacher actively adopted elements of Spinoza's thought in the development of his own theological doctrine of God. Julia Lamm's analysis of little-known but seminal essays by Schleiermacher reveals his young creative genius in daring to go beyond the neo-Spinozism of Herder and the post-Kantianism of Fichte by developing his own post-Kantian Spinozism. Schleiermacher's unique simultaneous appropriation of Kant and Spinoza is characterized by four themes: an organic monism, an ethical determinism, a critical realism, and a nonanthropomorphic view of God, which Lamm traces through his two major theological works, On Religion: Speeches to Its Cultured Despisers and The Christian Faith. Ultimately, Lamm finds that Schleiermacher departs from Spinoza in significant ways. Most notably, he talks about "the living God" who is best expressed through the divine attributes of love and wisdom. This living God is what Schleiermacher refers to as the "third alternative" to, on the one hand, the anthropomorphized God of orthodox Protestantism and, on the other hand, Spinoza's natura naturans.