Prizing ideas above all else, radical thinker Baruch Spinoza left little behind in the way of personal facts and furnishings. But what of the tug of necessity, the urgings of the flesh, to which this genius philosopher (and grinder of lenses) might have been no more immune than the next man-or the next character, as Baruch Spinoza becomes in this intriguing novel by the remarkable young Macedonian author Goce Smilevski. Smilevski's novel brings the thinker Spinoza and his inner life into conversation with the outer, all-too-real facts of his life and his day--from his connection to the Jewish community of Amsterdam, his excommunication in 1656, and the emergence of his philosophical system to his troubling feelings for his fourteen-year-old Latin teacher Clara Maria van den Enden and later his disciple Johannes Casearius. From this conversation there emerges a compelling and complex portrait of the life of an idea--and of a man who tries to live that idea.

Lessing's Spinozism looms up out of the numerous intellectual riddles of the past. Almost everything has been tried in an effort to sound and weigh the exact amount of Spinozism Lessing betrayed in his conversations with Jacobi.

"The seventeenth-century Dutch-Jewish philosopher Baruch Spinoza has long been known - and vilified - for his heretical view of God and for the radical determinism he sees governing the cosmos and human freedom. Only recently, however, has he begun to be considered seriously as a moral philosopher. In his philosophical masterpiece, the Ethics, after establishing some metaphysical and epistemological foundations, he turns to the "big questions" that so often move one to reflect on, and even change, the values that inform their life: What is truly good? What is happiness? What is the relationship between being a good or virtuous person and enjoying happiness and human flourishing? The guiding thread of the book, and the source of its title, is a claim that comes late in the Ethics: "The free person thinks least of all of death, and his wisdom is a meditation not on death but on life." The life of the free person, according to Spinoza, is one of joy, not sadness. He does what is "most important" in life and is not troubled by such harmful passions as hate, greed and envy. He treats others with benevolence, justice and charity. And, with his attention focused on the rewards of goodness, he enjoys the pleasures of this world, but in moderation. Nadler makes clear that these ethical precepts are not unrelated to Spinoza's metaphysical views. Rather, as Nadler shows, Spinoza's views on how to live are intimately connected to and require an understanding of his conception of human nature and its place in the cosmos, his account of values, and his conception of human happiness and flourishing. Written in an engaging style this book makes Spinoza's often forbiddingly technical philosophy accessible to contemporary readers interested in knowing more about Spinoza's views on morality, and who may even be looking to this famous "atheist", who so scandalized his early modern contemporaries, as a guide to the right way of living today"--

A haunting portrait of Arthur Rosenberg, one of Nazism's chief architects, and his obsession with one of history's most influential Jewish thinkers In The Spinoza Problem, Irvin Yalom spins fact and fiction into an unforgettable psycho-philosophical drama. Yalom tells the story of the seventeenth-century thinker Baruch Spinoza, whose philosophy led to his own excommunication from the Jewish community, alongside that of the rise and fall of the Nazi ideologue Alfred Rosenberg, who two hundred years later during World War II ordered his task force to plunder Spinoza's ancient library in an effort to deal with the Nazis' "Spinoza Problem." Seamlessly alternating between Golden Age Amsterdam and Nazi Germany, Yalom investigates the inner lives of these two enigmatic men in a tale of influence and anxiety, the origins of good and evil, and the philosophy of freedom and the tyranny of terror.

Election and grace are two key concepts that not only have shaped the relations between Judaism and Christianity, but also have formed a cornerstone of the Western philosophical discourse on the evolution and progress of humanity. Though Augustine and Spinoza can be shown to share a methodological approach to these concepts, their conclusions remain radically different. For the Church Father Augustine, grace defines human nature by the potential availability of divine intervention, thus setting the stage for the institutional and political legitimacy of the Church, the Christian state, and its justice. For Spinoza, on the other hand, election represents a unique but local form of divine intervention, marked by geography and historical context. Milad Doueihi maps out the consequences of such an encounter between these two thinkers in terms of their philosophical heritage and its continued relevance for contemporary discussions of religious diversity and autonomy. Augustine asserts a theological foundation for the political, whereas Spinoza radically separates philosophy, and thus authority, from theology in order to solicit a political democracy. In this sharply argued and deeply learned book, Milad Doueihi shows us how interconnections between the two thinkers have come to shape Western philosophy.

"This book offers a detailed study of the political philosophies of Thomas Hobbes and Benedict de Spinoza, focussing on their concept of power as potentia, concrete power, rather than power as potestas, authorised power. The focus on power as potentia generates a new conception of popular power. Radical democrats-whether drawing on Hobbes's 'sleeping sovereign' or on Spinoza's 'multitude'-understand popular power as something that transcends ordinary institutional politics, as for instance popular plebsites or mass movements. However, the book argues that these understandings reflect a residual scholasticism which Hobbes and Spinoza ultimately repudiate. Instead, on the book's revisionist conception, a political phenomenon should be said to express popular power when it is both popular (it eliminates oligarchy and encompasses the whole polity), and also powerful (it robustly determines political and social outcomes). Two possible institutional forms that this popular power might take are distinguished: Hobbesian repressive egalitarianism, or Spinozist civic strengthening. But despite divergent institutional proposals, the book argues that both Hobbes and Spinoza share the conviction that there is nothing spontaneously egalitarian or good about human collective existence. From this point of view, the book accuses radical democrats of pernicious romanticism; the slow, meticulous work of organizational design and maintenance is the true centre of popular power"--

Part of the Jewish Encounter series In 1656, Amsterdam’s Jewish community excommunicated Baruch Spinoza, and, at the age of twenty–three, he became the most famous heretic in Judaism. He was already germinating a secularist challenge to religion that would be as radical as it was original. He went on to produce one of the most ambitious systems in the history of Western philosophy, so ahead of its time that scientists today, from string theorists to neurobiologists, count themselves among Spinoza’s progeny. In Betraying Spinoza, Rebecca Goldstein sets out to rediscover the flesh-and-blood man often hidden beneath the veneer of rigorous rationality, and to crack the mystery of the breach between the philosopher and his Jewish past. Goldstein argues that the trauma of the Inquisition’ s persecution of its forced Jewish converts plays itself out in Spinoza’s philosophy. The excommunicated Spinoza, no less than his excommunicators, was responding to Europe’ s first experiment with racial anti-Semitism. Here is a Spinoza both hauntingly emblematic and deeply human, both heretic and hero—a surprisingly contemporary figure ripe for our own uncertain age.