This book offers a novel interpretation of Spinoza’s basic metaphysics of God, body, and mind. It considers the fundamental question of how finite things, especially human minds, are in God. Moreover, because for Spinoza God is identical with the universe, the question becomes how finite things are in the universe. This book shows that for Spinoza finite things are closer to God than what is thought in most contemporary Spinoza studies. It claims that the essences of finite things are degrees or, in a very specific sense of the term “part,” parts of the infinite essence of God. This book also shows how Spinoza’s basic metaphysics attempts to give us the possibility to unite with God so that we can share some of God’s perspective with the world. This new knowledge, Spinoza claims, provides the mind with eternity and a kind of individual salvation that is deeply meaningful. This book is not only a study of Spinoza’s basic concepts, but it also takes seriously what kind of epistemic attitude is required for experiencing the world truly. It is difficult to see and experience oneself in Spinoza’s monistic system where God is the only existing substance. This book offers a novel and engaging interpretation of the Ethics that takes seriously the ontological experience of Spinoza’s philosophy. Spinoza, Metaphysics, and the Possibility of Salvation is an essential resource for scholars and graduate students working on Spinoza, early modern philosophy, and metaphysics.

"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"--

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.

Andrea Sangiacomo offers a new understanding of Spinoza's moral philosophy, how his views significantly evolved over time, and how he himself struggled during his career to develop a theory that could speak to human beings as they actually are--imperfect, passionate, and often not very rational.

My purpose in this book is to re-interpret the philosophy of Spinoza to a new generation. I make no attempt to compete with the historical scholar ship of A. H. Wolfson in tracing back Spinoza's ideas to his Ancient, Hebrew and Mediaeval forerunners, or the meticulous philosophical scrutiny of Harold Joachim, which I could wish to emulate but cannot hope to rival. I have simply relied upon the text of Spinoza's own writings in an effort to grasp and to make intelligible to others the precise meaning of his doctrine, and to decide whether, in spite of numerous apparent and serious internal conflicts, it can be understood as a consistent whole. In so doing I have found it necessary to correct what seem to me t0' be mis conceptions frequently entertained by commentators. Whether or not I am right in my re-interpretation, it will, I hope, contribute something fresh, if not to the knowledge of Spinoza, at least to the discussion of what he really meant to say. The limits within which I am constrained to write prevent me from drawing fully upon the great mass of scholarly writings on Spinoza, his life and times, his works and his philosophical ideas. I can only try to make amends for omissions by listing the most important works in the Spinoza bibliography, for reference by those who would seek to know more about his philosophy. This list I have added as an appendix.

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.

Since its publication in 1677, Spinoza's Ethics has fascinated philosophers, novelists, and scientists alike. It is undoubtedly one of the most exciting and contested works of Western philosophy. Written in an austere, geometrical fashion, the work teaches us how we should live, ending with an ethics in which the only thing good in itself is understanding. Spinoza argues that only that which hinders us from understanding is bad and shows that those endowed with a human mind should devote themselves, as much as they can, to a contemplative life. This Companion volume provides a detailed, accessible exposition of the Ethics. Written by an internationally known team of scholars, it is the first anthology to treat the whole of the Ethics and is written in an accessible style.

A bold reevaluation of Spinoza that reveals his powerful, inclusive vision of religion for the modern age Spinoza is widely regarded as either a God-forsaking atheist or a God-intoxicated pantheist, but Clare Carlisle says that he was neither. In Spinoza’s Religion, she sets out a bold interpretation of Spinoza through a lucid new reading of his masterpiece, the Ethics. Putting the question of religion centre-stage but refusing to convert Spinozism to Christianity, Carlisle reveals that “being in God” unites Spinoza’s metaphysics and ethics. Spinoza’s Religion unfolds a powerful, inclusive philosophical vision for the modern age—one that is grounded in a profound questioning of how to live a joyful, fully human life. Like Spinoza himself, the Ethics doesn’t fit into any ready-made religious category. But Carlisle shows how it wrestles with the question of religion in strikingly original ways, responding both critically and constructively to the diverse, broadly Christian context in which Spinoza lived and worked. Philosophy itself, as Spinoza practiced it, became a spiritual endeavor that expressed his devotion to a truthful, virtuous way of life. Offering startling new insights into Spinoza’s famously enigmatic ideas about eternal life and the intellectual love of God, Carlisle uncovers a Spinozist religion that integrates self-knowledge, desire, practice, and embodied ethical life to reach toward our “highest happiness”—to rest in God. Seen through Carlisle’s eyes, the Ethics prompts us to rethink not only Spinoza but also religion itself.

Contemporary philosophers frequently assume that Kant never seriously engaged with Spinoza or Spinozism-certainly not before the break of Der Pantheismusstreit, or within the Critique of Pure Reason. Offering an alternative reading of key pre-critical texts and to some of the Critique's most central chapters, Omri Boehm challenges this common assumption. He argues that Kant not only is committed to Spinozism in early essays such as "The One Possible Basis" and "New Elucidation," but also takes up Spinozist metaphysics as Transcendental Realism's most consistent form in the Critique of Pure Reason. The success -- or failure -- of Kant's critical projects must be evaluated in this light. Boehm here examines The Antinomies alongside Spinoza's Substance Monism and his theory of freedom. Similarly, he analyzes the refutation of the Ontological Argument in parallel with Spinoza's Causa-sui. More generally, Boehm places the Critique of Pure Reason's separation of Thought from Being and Is from Ought in dialogue with the Ethics' collapse of Being, Is and Ought into Thought.