Every moment one expects to find Descartes saying with Hobbes that man's thought has created God, or with Spinoza and Malebranche that it is God who really thinks in the apparent thought of man.
The chief names in this advanced theology connected with Cartesian doctrines are Ludwig Meyer, the friend and editor of Spinoza, author of a work termed Philosophia scripturae interpres (1666); Balthasar Bekker, whose World Bewitched helped to discredit the superstitious fancies about the devil; and Spinoza, whose Tractatus theologico-politicus is in some respects the classical type of rational criticism up to the present day.
Against this work and the Ethics of Spinoza the orthodox Cartesians (who were in the majority), no less than sceptical hangers-on like Bayle, raised an all but universal howl of reprobation, scarcely broken for about a century.
For an account of the metaphysical doctrines of Descartes, in their connexions with Malebranche and Spinoza, see Cartesianism.
Iverach, Descartes, Spinoza and the New Philosophy (1904); R.
Prevost-Paradol, Les Moralistes francais (Paris, 1865); C. Schaarschmidt, Descartes and Spinoza (Bonn, 1850); R.
Muller, Der Begriff der sittlichen Unvollkommenheit bei Descartes and Spinoza (1890); J.
The metaphysics of Aristotle, the ethics of Spinoza, the philosophical works of Cicero, and many kindred works, were also frequent subjects of study.
Malebranche gave all causation to God; and the acosmist - as Hegel called him, in repudiation of Bayle's nickname " atheist " - Spinoza, from the premises of Carte.
Spinoza: the Spinozistic affinities of Leibnitz are not so marked as Lotze's).
To Spinoza (as Kuno Fischer observes) man differs from the rest of nature in the degree only and not in the kind of his powers.
So far Spinoza approaches the conception of evolution.
Pollock has taken pains to show how nearly Spinoza approaches certain ideas contained in the modern doctrine of evolution, as for example that of sell-preservation as the determining force in things.
Spinoza abounds in the same sense, and is as usual perfectly candid " Naturae leges et regulae, secundum quas omnia fiunt et ex unis formis in alias mutantur, sunt ubique et semper eadem."
Benedict Spinoza, the eminent Jewish pantheist (1632-1677), to whom miracle is impossible, revelation a phrase, and who renews pioneer work in Old Testament criticism, finds at least a fair measure of liberty and comfort in Holland (his birth-land).
Caird wrote also an excellent study of Spinoza, in which he showed the latent Hegelianism of the great Jewish philosopher.
At the moment when Spinoza was publishing a system which is still a dominating note of modern philosophy, this other son of Israel was capturing the very heart of Jewry.
Thus Spinoza, identifying God and nature, declares " nothing happens in nature which is in contradiction with its universal laws.
His work, The Light of the Lord (`Or Adonai), deeply affected Spinoza, and thus his philosophy became of wide importance.
Spinoza derived from Crescas his distinction between attributes and properties; he shared Crescas's views on creation and free will, and in the whole trend of his thought the influence of Crescas is strongly marked.
Spinoza is a materialistic monist with an inconsistent touch of mysticism and a certain concession, more apparent than real, to the spiritual side of experience.
It is generally admitted that he had no accurate knowledge either of Spinoza, whose monism he advocated, or of Kant, whose critical philosophy he so fiercely attacked.
Since then many have held that Descartes, Spinoza and Leibnitz were indebted to him for their main principles.
He attacked Leon of Modena's anti-Kabbalistic treatises, and as a result of his conflict with the Venetian Rabbinate left Italy for Amsterdam, where, like Spinoza, he maintained himself by grinding lenses.
Spinoza was excommunicated (July 16, 1656) for contempt of the law.
In 1703 Bengel left Stuttgart and entered the university of Tubingen, where, in his spare time, he devoted himself specially to the works of Aristotle and Spinoza, and in theology to those of Philipp Spener, Johann Arndt and August Franke.
His knowledge of the metaphysics of Spinoza was such that he was selected by one of the professors to prepare materials for a treatise De Spinosismo, which was afterwards published.
Empiricism in the metaphysical system of Leibnitz, whose theory of self-determined monads can be understood only when taken in the light of the assertion of the rights of the subject against the substance of Spinoza and the atoms of the materialist.
" The ground for the charge was probably the lack of idolatry in all Christian worship. Spinoza, for whom God alone existed, was persecuted as an atheist.
Spinoza, whose conclusions in his Tractatus theologicopoliticus (1671), c. viii.
Prof. Sayce travels farther back, it is true, but on critical lines: he abandons the Pentateuchal criticism of the 10th century, to reoccupy the critical position of Hobbes, Spinoza and Simon in the 17th century - whether reasonably or not must here be left an open question.
Thus Fichte, Spinoza, Jakob Boehme and the Mystics, and finally, the great Greek thinkers with their Neoplatonic, Gnostic, and Scholastic commentators, give respectively colouring to particular works.
It lay in the very nature of this thought that Spinoza should now offer himself to Schelling as the thinker whose form of presentation came nearest to his new problem.
There is no sign of any intimate knowledge of ancient or scholastic thought; to the doctrines of Spinoza, Leibnitz, Malebranche, Norris, the attitude is one of indifference or lack of appreciation, but the influence of Descartes and specially of Locke is evident throughout.
Thereupon Spinoza advanced a pantheism which supposed that bodies and souls are not, as Descartes thought, different substances, but merely attributes - the one the extension and the other the thought of one substance, Nature or God.
Joachim's Study of the Ethics of Spinoza, 1901, p. 72).
It remained, however, for Schelling to convert this parallelism into identity by identifying motion with the intelligence of God, and so to transform the pantheism of Spinoza into pantheistic idealism.
Leibnitz, again, having become equally dissatisfied with Cartesianism, Spinozism and the Epicurean realism of Gassendi, in the latter part of his life came still nearer than Spinoza to metaphysical idealism in his monadology, or half-Pythagorean,half-Brunistic analysis of bodies into monads, or units, or simple substances, indivisible and unextended, but endowed with perception and appetite.
The assertion of absolute substance by Spinoza incited Schelling and Hegel.
Hartmann has an affinity with all these predecessors, and with Spinoza, with whom he agrees that there is but one substance unaltered by the plurality of individuals which are only its modifications.
Lotze's metaphysics is thus distinguished from the theism of Newton and Leibnitz by its pantheism, and from the pantheism of Spinoza by its idealism.
Thus his pantheistic is also a teleological idealism, which in its emphasis on free activity and moral order recalls Leibnitz and Fichte, but in its emphasis on the infinity of God has more affinity to Spinoza, Schelling and Hegel.
Now, if " independent " means " existing alone " and unrelated the same thing could not be at once related and independent; and, taking substance as independent in that sense, Spinoza concluded that there could only be one substance.
Bradley, however, having satisfied himself, like Spinoza, by an abuse of the word " independent," that " the finite is self-discrepant," goes on to ask what the one Real, the absolute, is; and, as he passed from Herbart to Spinoza, so now he passes from Spinoza to Kant.
Spinoza answered realistically that the one substance is both extended and thinking.
In modern times, Spinoza, by a mere mistake, changed the meaning of " substance " from " existing apart " to " existing alone," and consistently concluded that there is only one.
It produced a great effect upon many Jews; the Acta Pilati says that Pilate trembled when he heard of it, and, according to Bayle's Dictionary, Spinoza declared that if he were persuaded of its truth he would become a Christian.
To explain the universe Spinoza proceeds to argue that God, though undetermined ab extra, is capable of infinite self-determination.
Spinoza is, therefore, both pantheist and pancosmist: God exists only as realized in the cosmos: the cosmos exists only as a manifestation of God.
The pantheism of Spinoza, combining as it did the religious and the scientific points of view, had a wide influence upon thought and culture.
Like Schleiermacher he combined with the keenest logical faculty an intensely religious spirit, while his philosophical tendencies were in sympathy rather with Hegel than with Schleiermacher, and theosophic mysticism was more congenial to him than the abstractions of Spinoza, to whom Schleiermacher owed so much.
Comparatively early in life he had found in Spinoza the philosopher who responded to his needs; Spinoza taught him to see in nature the "living garment of God," and more he did not seek or need to know.
If the philosophy of Spinoza provided the poet with a religion which made individual creeds and dogmas unnecessary and impossible, so Leibnitz's doctrine of predestinism supplied the foundations for his faith in the divine mission of human life.
His chief works are a monograph on Aenesidemus the Sceptic (1840); Le Scepticisme: IEnesideme, Pascal, Kant (1845); a translation of Spinoza (1843); Precurseurs et disciples de Descartes (1862); Discours de la philosophie de Leibnitz (1857) - a work which had great influence on the progress of thought in France; Essai de philosophie religieuse (1859); Critique et histoire de la philosophie (1865).
These lectures, first printed separately, were afterwards published together under the title of A Discourse concerning the Being and Attributes of God, the Obligations of Natural Religion, and the Truth and Certainty of the Christian Revelation, in opposition to Hobbes, Spinoza, the author of the Oracles of Reason, and other Deniers of Natural and Revealed Religion.
The materialism of Hobbes, the pantheism of Spinoza, the empiricism of Locke, the determinism of Leibnitz, Collins' necessitarianism, Dodwell's denial of the natural immortality of the soul, rationalistic attacks on Christianity, and the morality of the sensationalists - all these he opposed with a thorough conviction of the truth of the principles which he advocated.
That essence in the supreme case involves existence is a thought which comes to Spinoza more easily, together with the tradition of the ordo geometricus.
Spinoza could draw upon him for the notion of genetic definition.
A fundamental contrast to the school of Bacon and of Locke is afforded by the great systems of reason, owning Cartesian inspira tion, which are identified with the names of Spinoza and Leibnitz.
We know that we need to pass from what Spinoza terms experientia y oga,' where imagination with its fragmentary apprehension is liable to error and neither necessity nor impossibility can be predicated, right up to that which fictionem terminat - namely, intellectio.
And what Spinoza has to say of the requisites of definition and the marks of intellection makes it clear that insight comes with coherence, and that the work of method on the " inductive " side is by means of the unravelling of all that makes for artificial limitation to lay bare what can then be seen to exhibit nexus in the one great system.