“…Regarding the omnibus communia in Spinoza and their role in the acquisition of adequate knowledge, see Walther (1971); Marshall (2013); Hübner (2021). 9 Among the abundant literature on this issue, see Rousset (1968); Matheron (1972); Steinberg (1981); Matson (1990); Allison (1990); Moreau (1994); Parchment (2000); Nadler (2001); Garrett (2009); Koistinen (2009); Grey (2014).…”
mentioning
confidence: 99%
“…SeeRousset (1968);Donagan (1973);Steinberg (1981);Nadler (2006).11See, e.g., Gueroult (1974);Nadler (2006);Soyarslan (2013).12 See E5p36s, where Spinoza characterizes reason as "general cognition"; see also(Specht 1972, pp. 174-75).13 On this issue, seeMatheron (1972);Marshall (2012).…”
The paper delves into Spinoza’s perspective on death and how the acquisition of genuine knowledge ensures the mind’s survival after the body’s demise. Spinoza is well known for characterizing the human mind as the idea of the body, which therefore reflects all of the body’s states and is fundamentally connected to its physical destiny, encompassing growth and development as well as eventual extinction. However, Spinoza also holds that the mind possesses the capacity to transcend its limited perspective and contemplate things from the vantage point of God, freeing itself from its mortal fate. The paper’s goal is to dissect the intricacies of this cognitive liberation and evaluate its logical soundness.
“…Regarding the omnibus communia in Spinoza and their role in the acquisition of adequate knowledge, see Walther (1971); Marshall (2013); Hübner (2021). 9 Among the abundant literature on this issue, see Rousset (1968); Matheron (1972); Steinberg (1981); Matson (1990); Allison (1990); Moreau (1994); Parchment (2000); Nadler (2001); Garrett (2009); Koistinen (2009); Grey (2014).…”
mentioning
confidence: 99%
“…SeeRousset (1968);Donagan (1973);Steinberg (1981);Nadler (2006).11See, e.g., Gueroult (1974);Nadler (2006);Soyarslan (2013).12 See E5p36s, where Spinoza characterizes reason as "general cognition"; see also(Specht 1972, pp. 174-75).13 On this issue, seeMatheron (1972);Marshall (2012).…”
The paper delves into Spinoza’s perspective on death and how the acquisition of genuine knowledge ensures the mind’s survival after the body’s demise. Spinoza is well known for characterizing the human mind as the idea of the body, which therefore reflects all of the body’s states and is fundamentally connected to its physical destiny, encompassing growth and development as well as eventual extinction. However, Spinoza also holds that the mind possesses the capacity to transcend its limited perspective and contemplate things from the vantage point of God, freeing itself from its mortal fate. The paper’s goal is to dissect the intricacies of this cognitive liberation and evaluate its logical soundness.
“… Nadler, in contrast, proposes that in cognition of the third kind, one apprehends one's own mind as a finite expression of God, conceived under the attribute of thought (2018, 306–7). For more on the eternity of the mind in Spinoza, see Matheron (1972), D. Steinberg (1981), Moreau (1994), Parchment (2000), Nadler (2001), Garber (2005), Garrett (2009), Koistinen (2009), Lebuffe (2010b), Grey (2014), Klein (2014), Carlisle (2015), and Schmaltz (2015). …”
In this article, I sketch a way of understanding three important doctrines from Spinoza's Ethics: intuitive knowledge (scientia intuitiva), contentment of mind (acquiescentia mentis), and intellectual love of God (amor Dei intellectualis). Along the way, I suggest how these doctrines could build on more familiar doctrines, including monism, necessitarianism, the parallelism of ideas and bodies, and the “ideas of ideas.”
scite is a Brooklyn-based organization that helps researchers better discover and understand research articles through Smart Citations–citations that display the context of the citation and describe whether the article provides supporting or contrasting evidence. scite is used by students and researchers from around the world and is funded in part by the National Science Foundation and the National Institute on Drug Abuse of the National Institutes of Health.