The Ethics is a philosophical book written by Baruch Spinoza. It was written in Latin. Although it was published posthumously in 1677, it is his most famous work, and is considered his magnum opus. In The Ethics, Spinoza attempts to demonstrate a "fully cohesive philosophical system that strives to provide a coherent picture of reality and to comprehend the meaning of an ethical life. Following a logical step-by-step format, it defines in turn the nature of God, the mind, human bondage to the emotions, and the power of understanding -- moving from a consideration of the eternal, to speculate upon humanity's place in the natural order, freedom, and the path to attainable happiness.
Benedict de Spinoza's writings laid the groundwork for the 18th century Enlightenment and for modern Biblical criticism. By virtue of his magnum opus, the Ethics, Spinoza is considered one of Western philosophy's definitive ethicists. Men would never be superstitious, if they could govern all their circumstances by set rules, or if they were always favoured by fortune: but being frequently driven into straits where rules are useless, and being often kept fluctuating pitiably between hope and fear by the uncertainty of fortune's greedily coveted favours, they are consequently, for the most part, very prone to credulity. The human mind is readily swayed this way or that in times of doubt, especially when hope and fear are struggling for the mastery, though usually it is boastful, over-confident, and vain. After experience had taught me that all the usual surroundings of social life are vain and futile; seeing that none of the objects of my fears contained in themselves anything either good or bad, except in so far as the mind is affected by them, I finally resolved to inquire whether there might be some real good having power to communicate itself, which would affect the mind singly, to the exclusion of all else: whether, in fact, there might be anything of which the discovery and attainment would enable me to enjoy continuous, supreme, and unending happiness. Spinoza was one of the great rationalists of 17th century philosophy. He helped lay the groundwork for the 18th century Enlightenment and modern biblical criticism. His correspondence helps shed light on his ethical opinions and positions. Required reading for those who wish a deeper understanding of the writings of Benedict de Spinoza.
Benedict de Spinoza was one of the great rationalists of 17th century philosophy, he helped lay the groundwork for the 18th century Enlightenment and modern biblical criticism. His correspondences help shed light on his ethical opinions and positions. Required reading for those who wish a deeper understanding of the writings of Benedict de Spinoza.
In this attempt to apply Euclid's methods to philosophy, Spinoza develops a deductive system based on his conception of existence as a vast unity and on psychological insights of great depth.
Founded in the mid-17th century, Rationalism was philosophy's first step into the modern era. This volume contains the essential statements of Rationalism's three greatest figures: Descartes, who began it; Spinoza, who epitomized it; and Leibniz, who gave it its last serious expression.
Also contains Ethics, Correspondence, all in excellent R. Elwes translation. Basic works on entry to philosophy, pantheism, exchange of ideas with great contemporaries.
Benedict de Spinoza's writings laid the groundwork for the 18th century Enlightenment and for modern Biblical criticism. By virtue of his magnum opus the Ethics Spinoza is considered one of Western philosophy's definitive ethicists. Men would never be superstitious if they could govern all their circumstances by set rules or if they were always favoured by fortune: but being frequently driven into straits where rules are useless and being often kept fluctuating pitiably between hope and fear by the uncertainty of fortune's greedily coveted favours they are consequently for the most part very prone to credulity. The human mind is readily swayed this way or that in times of doubt especially when hope and fear are struggling for the mastery though usually it is boastful over-confident and vain.After experience had taught me that all the usual surroundings of social life are vain and futile; seeing that none of the objects of my fears contained in themselves anything either good or bad except in so far as the mind is affected by them I finally resolved to inquire whether there might be some real good having power to communicate itself which would affect the mind singly to the exclusion of all else: whether in fact there might be anything of which the discovery and attainment would enable me to enjoy continuous supreme and unending happiness.Spinoza was one of the great rationalists of 17th century philosophy. He helped lay the groundwork for the 18th century Enlightenment and modern biblical criticism. His correspondence helps shed light on his ethical opinions and positions. Required reading for those who wish a deeper understanding of the writings of Benedict de Spinoza.
Benedict de Spinoza's writings laid the groundwork for the 18th century Enlightenment and for modern Biblical criticism. By virtue of his magnum opus, the Ethics, Spinoza is considered one of Western philosophy's definitive ethicists. Men would never be superstitious, if they could govern all their circumstances by set rules, or if they were always favoured by fortune: but being frequently driven into straits where rules are useless, and being often kept fluctuating pitiably between hope and fear by the uncertainty of fortune's greedily coveted favours, they are consequently, for the most part, very prone to credulity. The human mind is readily swayed this way or that in times of doubt, especially when hope and fear are struggling for the mastery, though usually it is boastful, over-confident, and vain. After experience had taught me that all the usual surroundings of social life are vain and futile; seeing that none of the objects of my fears contained in themselves anything either good or bad, except in so far as the mind is affected by them, I finally resolved to inquire whether there might be some real good having power to communicate itself, which would affect the mind singly, to the exclusion of all else: whether, in fact, there might be anything of which the discovery and attainment would enable me to enjoy continuous, supreme, and unending happiness. Spinoza was one of the great rationalists of 17th century philosophy. He helped lay the groundwork for the 18th century Enlightenment and modern biblical criticism. His correspondence helps shed light on his ethical opinions and positions. Required reading for those who wish a deeper understanding of the writings of Benedict de Spinoza.
Benedict de Spinoza was one of the great rationalists of 17th century philosophy, he helped lay the groundwork for the 18th century Enlightenment and modern biblical criticism. His correspondences help shed light on his ethical opinions and positions. Required reading for those who wish a deeper understanding of the writings of Benedict de Spinoza.
One of the most original and penetrating philosophers of all time, Spinoza is also one of the clearest and easiest to understand. His works constitute an important adjunct to understanding Goethe, Hegel, Schelling, Coleridge, Whitehead, Schopenhauer, Wittgenstein, and other writers who were influenced by his thinking. Spinoza's works retain an endless wealth of lucidly expressed and deeply profound analyses of such concepts as God, the universe, pantheism, the role of society, revealed religion, the state, democracy, the mind, the emotions, freedom, and human nature. In A Theologico-Political Treatise, Spinoza presents an eloquent plea for religious liberty, demonstrating that true religion consists of the practice of simple piety, independent of philosophical speculation. Anticipating the methods of modern rationalists, he examines the Bible at length to show that freedom of thought and speech are consistent with the religious life. In the unfinished Political Treatise, Spinoza develops a theory of government founded on common consent. This volume is part of Dover's Philosophical Classics series, a collection of the major works in Western and Eastern philosophy that ranges from ancient Greece to modern times. Its low-priced, high-quality, unabridged editions are ideal for teachers and students as well as for other readers.
Ethics is a philosophical book written by Benedictus de Spinoza. Although published after Spinoza's death, in 1677, it is considered his greatest and most famous work. In it, Spinoza tries to set out a "fully cohesive philosophical system that strives to provide a coherent picture of reality and to comprehend the meaning of an ethical life. Following a logical step-by-step format, it defines in turn the nature of God, the mind, human bondage to the emotions, and the power of understanding
Selections usually need no justifications. Some justification, however, of the treatment accorded Spinoza's Ethicsmay be necessary in this place. The object in taking the Ethics as much as possible out of the geometrical form, was not to improve upon the author's text; it was to give the lay reader a text of Spinoza he would find pleasanter to read and easier to understand. To the practice of popularization, Spinoza, one may confidently feel, would not be averse. He himself gave a short popular statement of his philosophy in the Political Treatise. The lay reader of philosophy is chiefly, if not wholly, interested in grasping a philosophic point of view. He is not interested in highly meticulous details, and still less is he interested in checking up the author's statements to see if the author is consistent with himself. He takes such consistency, even if unwarrantedly, for granted. A continuous reading of the original Ethics, even on a single topic, is impossible. The subject-matter is coherent, but the propositions do not hang together. By omitting the formal statement of the propositions; by omitting many of the demonstrations and almost all cross-references; by grouping related sections of the Ethics (with selections from theLetters and the Improvement of the Understanding) under sectional headings, the text has been made more continuous. It is the only time, probably, dismembering a treatise actually made it more unified. In an Appendix, the sources of the selections from the Ethics are summarily indicated. It would be a meaningless burden on the text to make full acknowledgments in footnotes. For the same reason, there has been almost no attempt made to show, by means of the conventional devices, the re-arrangements and abridgements that have been made. Every care has been taken not to distort in any way the meaning of the text. And that is all that is important in a volume of this kind. Wherever possible Spinoza's own chapter headings have been retained; and some of the sectional headings have either been taken from, or have been based upon expressions in the text. It would have been more in keeping with contemporary form to use the title On Historical Method or The New History instead of Of the Interpretation of Scripture; a chapter on Race Superiority would sound more important than one on The Vocation of the Hebrews; but such modernizing changes were not made because the aim has been to give the reader a text as faithful to the original as the character of this volume would allow. The selections have been taken from Elwes' translation of the Tractatus Theologico-Politicus, A Political Treatise and the Improvement of the Understanding; and from White's translation of the Ethics. These translations are no longer in copyright and hence it was not necessary to secure permission from the publishers to use them. Nonetheless, grateful acknowledgment is their just due.
Selections usually need no justifications. Some justification, however, of the treatment accorded Spinoza's Ethicsmay be necessary in this place. The object in taking the Ethics as much as possible out of the geometrical form, was not to improve upon the author's text; it was to give the lay reader a text of Spinoza he would find pleasanter to read and easier to understand. To the practice of popularization, Spinoza, one may confidently feel, would not be averse. He himself gave a short popular statement of his philosophy in the Political Treatise. The lay reader of philosophy is chiefly, if not wholly, interested in grasping a philosophic point of view. He is not interested in highly meticulous details, and still less is he interested in checking up the author's statements to see if the author is consistent with himself. He takes such consistency, even if unwarrantedly, for granted. A continuous reading of the original Ethics, even on a single topic, is impossible. The subject-matter is coherent, but the propositions do not hang together. By omitting the formal statement of the propositions; by omitting many of the demonstrations and almost all cross-references; by grouping related sections of the Ethics (with selections from theLetters and the Improvement of the Understanding) under sectional headings, the text has been made more continuous. It is the only time, probably, dismembering a treatise actually made it more unified. In an Appendix, the sources of the selections from the Ethics are summarily indicated. It would be a meaningless burden on the text to make full acknowledgments in footnotes. For the same reason, there has been almost no attempt made to show, by means of the conventional devices, the re-arrangements and abridgements that have been made. Every care has been taken not to distort in any way the meaning of the text. And that is all that is important in a volume of this kind. Wherever possible Spinoza's own chapter headings have been retained; and some of the sectional headings have either been taken from, or have been based upon expressions in the text. It would have been more in keeping with contemporary form to use the title On Historical Method or The New History instead of Of the Interpretation of Scripture; a chapter on Race Superiority would sound more important than one on The Vocation of the Hebrews; but such modernizing changes were not made because the aim has been to give the reader a text as faithful to the original as the character of this volume would allow. The selections have been taken from Elwes' translation of the Tractatus Theologico-Politicus, A Political Treatise and the Improvement of the Understanding; and from White's translation of the Ethics. These translations are no longer in copyright and hence it was not necessary to secure permission from the publishers to use them. Nonetheless, grateful acknowledgment is their just due.
Two important works by one of philosophy's most original and penetrating thinkers: an eloquent plea for religious liberty, and polemic on government founded on common consent.
Most writers on the emotions and on human conduct... attribute human infirmities and fickleness, not to the power of nature in general, but to some mysterious flaw in the nature of man... -from Ethics Considered a rationalist in the ranks of Descartes and Leibniz, Benedict De Spinoza was so unorthodox in his philosophies that his writings, published in 1678 just after his death, were immediately banned in his homeland of Holland. The spreading influencing of his thinking could not be stopped, however, and Spinoza overarching contention-that human happiness could be achieved only through a reasoned understanding of the universe-remains provocative and significant today. This collection, translated from Latin by R.H.M. Elwes and published in 1901, brings together Spinoza's best known work, Ethics, in which he postulates that God and Nature constitute one deterministic system, a single divine machine, in which humans are a vital part; his treatise "On the Improvement of the Understanding," in which he discusses the very nature of the mind itself; and a selection of his correspondence that elucidates his reasoning. AUTHOR BIO: BENEDICT DE SPINOZA (1632-1677) was born in Amsterdam to a prosperous merchant family. He also wrote A Treatise on the Emendation of the Intellect, which he never completed, and A Short Treatise on God, Man, and His Well-Being.
The Ethics is a philosophical book written by Baruch Spinoza. It was written in Latin. Although it was published posthumously in 1677, it is his most famous work, and is considered his magnum opus. In The Ethics, Spinoza attempts to demonstrate a "fully cohesive philosophical system that strives to provide a coherent picture of reality and to comprehend the meaning of an ethical life. Following a logical step-by-step format, it defines in turn the nature of God, the mind, human bondage to the emotions, and the power of understanding -- moving from a consideration of the eternal, to speculate upon humanity's place in the natural order, freedom, and the path to attainable happiness.
After experience had taught me that all the usual surroundings of social life are vain and futile; seeing that none of the objects of my fears contained in themselves anything either good or bad, except in so far as the mind is affected by them, I finally resolved to inquire whether there might be some real good having power to communicate itself, which would affect the mind singly, to the exclusion of all else: whether, in fact, there might be anything of which the discovery and attainment would enable me to enjoy continuous, supreme, and unending happiness. I say "I finally resolved," for at first sight it seemed unwise willingly to lose hold on what was sure for the sake of something then uncertain. I could see the benefits which are acquired through fame and riches, and that I should be obliged to abandon the quest of such objects, if I seriously devoted myself to the search for something different and new. I perceived that if true happiness chanced to be placed in the former I should necessarily miss it; while if, on the other hand, it were not so placed, and I gave them my whole attention, I should equally fail. - Taken from "On the Improvement of the Understanding: Treatise on the Emendation of the Intellect" written by Benedict de Spinoza
Men would never be superstitious, if they could govern all their circumstances by set rules, or if they were always favoured by fortune: but being frequently driven into straits where rules are useless, and being often kept fluctuating pitiably between hope and fear by the uncertainty of fortune's greedily coveted favours, they are consequently, for the most part, very prone to credulity. The human mind is readily swayed this way or that in times of doubt, especially when hope and fear are struggling for the mastery, though usually it is boastful, over - confident, and vain. This as a general fact I suppose everyone knows, though few, I believe, know their own nature; no one can have lived in the world without observing that most people, when in prosperity, are so over-brimming with wisdom (however inexperienced they may be), that they take every offer of advice as a personal insult, whereas in adversity they know not where to turn, but beg and pray for counsel from every passer-by. No plan is then too futile, too absurd, or too fatuous for their adoption; the most frivolous causes will raise them to hope, or plunge them into despair - if anything happens during their fright which reminds them of some past good or ill, they think it portends a happy or unhappy issue, and therefore (though it may have proved abortive a hundred times before) style it a lucky or unlucky omen. Anything which excites their astonishment they believe to be a portent signifying the anger of the gods or of the Supreme Being, and, mistaking superstition for religion, account it impious not to avert the evil with prayer and sacrifice. Signs and wonders of this sort they conjure up perpetually, till one might think Nature as mad as themselves, they interpret her so fantastically. Thus it is brought prominently before us, that superstition's chief victims are those persons who greedily covet temporal advantages; they it is, who (especially when they are in danger, and cannot help themselves) are wont with Prayers and womanish tears to implore help from God: upbraiding Reason as blind, because she cannot show a sure path to the shadows they pursue, and rejecting human wisdom as vain; but believing the phantoms of imagination, dreams, and other childish absurdities, to be the very oracles of Heaven. As though God had turned away from the wise, and written His decrees, not in the mind of man but in the entrails of beasts, or left them to be proclaimed by the inspiration and instinct of fools, madmen, and birds. Such is the unreason to which terror can drive mankind!
The book is perhaps the most ambitious attempt to apply the method of Euclid in philosophy. Spinoza puts forward a small number of definitions and axioms from which he attempts to derive hundreds of propositions and corollaries, such as "When the Mind imagines its own lack of power, it is saddened by it", "A free man thinks of nothing less than of death", and "The human Mind cannot be absolutely destroyed with the Body, but something of it remains which is eternal.
This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work is in the "public domain in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant.
After experience had taught me that all the usual surroundings of social life are vain and futile; seeing that none of the objects of my fears contained in themselves anything either good or bad except in so far as the mind is affected by them I finally resolved to inquire whether there might be some real good having power to communicate itself which would affect the mind singly to the exclusion of all else: whether in fact there might be anything of which the discovery and attainment would enable me to enjoy continuous supreme and unending happiness.
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