The Ethics of Benedict de Spinoza: Demonstrated After the Method of Geometers, and Divided Into Five Parts, in which are Treated Separately: I. Of God. II. Of the Soul. III. Of the Affections Or Passions. IV. Of Man's Slavery, Or the Force of the Passions. V. Of Man's Freedom, Or the Power of the Understanding
D. Van Nostrand, 1876 - 338 pagina's
"High up on the roll of the world's great thinkers stands the name of Benedict de Spinoza. Not many American readers, however, have had an opportunity to become acquainted with the writings of this celebrated philosopher. Perhaps the class of minds that would take any trouble to seek for and carefully study and appreciate them may not be a large one, although, with the progress of science and general knowledge, it is doubtless increasing. In presenting to the few who may desire to read in their own language the following version of Spinoza's greatest work, the Ethics. In all complete systems of philosophy and religion a conception of God is fundamental. I will therefore only venture to add that we meet at the outset, in the First Part of the Ethics, with a definition or conception of God as the Absolutely Infinite Being, or Substance--infinite in extension as well as infinite in thought--eternal, without beginning or end--self-existent, uncaused--or to use the equivalent expression of Spinoza, causa sui, its own cause, or cause of itself. All things are in God, and nothing can be, or be conceived to be out of God. God is above all, and through all, and in all; and all things live, and move, and have their being in God. This conception is most admirably and clearly set forth. It has its source in the reason or understanding, not in the imagination, and is now very generally accepted by philosophers, men of science, and the most free and thoughtful minds everywhere. In the Second Part, the philosopher treats of the origin and nature of the human mind or soul. In the Third, Fourth, and Fifth Parts, the source and nature of the human emotions or passions are investigated, their power defined, and the way pointed out whereby their excessive and therefore hurtful action may be controlled, so that man may be enabled to live in accordance with the dictates of reason and enjoy that supreme felicity and immortality of soul which the practice of virtue, and the knowledge and intellectual love of God, can alone procure"--Preface. (PsycINFO Database Record (c) 2010 APA, all rights reserved).
Wat mensen zeggen - Een review schrijven
We hebben geen reviews gevonden op de gebruikelijke plaatsen.
absolutely infinite absurd adequate ideas affections or passions affirm appetite arises attri attribute Benedict de Spinoza called ceived clear and distinct clearly and distinctly common conceived conse consequently by Prop considered contemplate contrary Coroll Coroll.—Hence it follows Corollary defined definition Demonstr.—For Demonstr.—The demonstrated desire determined dictates of reason Divine nature effort endeavors eternal and infinite evil explain external body external cause favor fear finite fore God by Prop greater human body human soul imagine impotency inasmuch individual thing infinity joy or sorrow kind of knowledge Lemma less live mode of thought motion natura naturata necessarily necessity object ourselves pass perceives perfection pineal gland power of action preceding Prop present Proposition q. e. d. PROP quently referred say by Prop Scholium shown solely soul by Prop Spinoza substance suffer third kind tion ture understand vide Prop vide Schol virtue Wherefore whilst words
Pagina 101 - I will hereafter show, a third kind of knowledge, which we will call intuition. This kind of knowledge proceeds from an adequate idea of the absolute essence of certain attributes of God to the adequate knowledge of the essence of things.
Pagina 61 - But (II. vii.) the order and connection of ideas is the same as the order and connection of causes...
Pagina 33 - But that which is finite and has a conditioned existence, cannot be produced by the absolute nature of any attribute of God; for whatsoever follows from the absolute nature of any attribute of God is infinite and eternal (by Prop.
Pagina 324 - Whatsoever we conceive in this second way as true or real, we conceive under the form of eternity, and their ideas involve the eternal and infinite essence of God, as we showed in II.
Pagina 65 - But the order and connection of ideas is the same as the order and connection of causes (Prop.
Pagina 62 - Thus, whether we conceive nature under the attribute of extension, or under the attribute of thought, or under any other attribute...
Pagina 3 - V. Things which have nothing in common cannot be understood, the one by means of the other ; the conception of one does not involve the conception of the other.
Pagina xxviii - If any one shall not be ashamed to affirm that, except matter, nothing exists ; let him be anathema. 3. If any one shall say that the substance and essence of God and of all things is one and the same ; let him be anathema. 4. If any one shall say that finite things, both corporeal and spiritual, or at least spiritual, have emanated from the divine substance ; or that the divine essence by the manifestation and evolution of itself becomes all things ; or, lastly, that God is...