181 |
Spinoza and the ‘Outsider’ ProphetGreen, Keith 28 May 2019 (has links)
Since the middle of the twentieth century, partly through the wide influence of Abraham Heschel’s work on the prophets and prophesy in Ancient Israel, an image of the prophet as an ‘outsider’ has emerged. This image contrasts, in critical ways, with an image of ‘the prophet’ that appears central in Spinoza’s Theologico-Political Treatise. Spinoza’s Treatise, however, is an inaugural text for the historical-critical study of prophesy in ancient Israel; and it casts a long shadow over Heschel’s view of prophesy. I identify three areas of tension between their images of prophets. The contrasts reveal that Heschel, and other twentieth century theorists of prophesy invest prophetic authority and authenticity in religious experience whose transformative power is a function of its ‘breaking through’ oppressive social/religious institutions and norms ‘from the outside.’ Spinoza, by contrast, accounts for prophetic authority via ‘immanence’: the location of prophets within a tradition of law and common ‘usage’ with the political institutions which they criticise and challenge. I argue, finally, that Spinoza’s image can accommodate the prophetic ‘outsider’ and rebel, and in a way that suggests that prophesy must now be conceived as encompassing social critique within the context of the arts.
|
182 |
Schwerpunkt: Das Ganze denken: Zur Aktualität SpinozasSaar, Martin 10 August 2022 (has links)
Seit etlichen Jahren verstärken sich die Bezugnahmen auf die Philosophie Baruch
de Spinozas, einem in der deutschsprachigen akademischen Philosophie der
Nachkriegszeit oft nur am Rande oder nur in der hochspezialisierten philosophiegeschichtlichen
Forschung behandelten klassischen Autor. Fast könnte man
hier lange Zyklen der Wirkungsgeschichte vermuten, in der Spinoza verschiedene
Rollen gespielt hat: um 1700 der Hauptbezugspunkt für eine radikale Frühaufklärung,
die in der deutschen Philosophie und an deutschen Universitäten neue Perspektiven
eröffnete; um 1800 ein entscheidender Stichwortgeber für eine ganze
Generation zwischen Deutschem Idealismus und Frühromantik; und in den Jahrzehnten
vor 1900 Name für das Versprechen einer Versöhnung von spekulativen
mit den neuesten naturwissenschaftlichen Perspektiven der Zeit.
|
183 |
Tentatives de compréhension des 10 premières propositions de l'Éthique de SpinozaLaroche, Rémi 23 April 2018 (has links)
Ce mémoire, intitulé Tentatives de compréhension des 10 premières propositions de l’Éthique de Spinoza, se présente comme une démarche de lecture ayant pour but de réussir à produire la claire connaissance du texte de Spinoza à partir des critères de vérité de sa philosophie. Cet effort de compréhension est mené grâce à l’analyse des effets sur l’esprit du lecteur des dix premières propositions de l’Éthique de manière à utiliser les obstacles et les difficultés rencontrées pour progresser dans la connaissance.
|
184 |
Collective Nobility: Spinoza and the Politics of EmotionUhlig, Ethan K 01 January 2019 (has links)
The intent of this thesis is to examine Spinoza's philosophy of emotion as it relates to groups of individuals, or collectives. These groups, especially political collectives such as nation-states, are evaluated through Spinozist understandings of virtue, nobility, and blessedness. From this analysis, a novel concept of "collective nobility" is used to create philosophical guidance for the emotional dimensions of politics and state action. Drug policy is used as a case study to understand how emotion influences policymaking and vice versa, both negatively (as in the United States) and positively (as in Portugal).
|
185 |
Spinoza on Time: Applying Modern Theories in the Philosophy of Time to Spinoza’s <i>Ethics</i>Inesta, Raul M. 16 May 2014 (has links)
No description available.
|
186 |
L'éducation à la compréhension du désir en soi selon SpinozaGendron, Denise 24 April 2018 (has links)
Cette thèse a pour point de départ le désir d'éduquer de Spinoza et pour point d'arrivée sa conception originale d'une éducation au perfectionnement de la raison qui s'accomplit par la compréhension de son conatus, le désir ou l'idée de l'affection du corps qui le rattache à sa cause. Cet ancrage de l'éducation dans la compréhension de notre essence désirante permet notamment de résoudre le paradoxe d'une vocation d'« éducateur » pour Spinoza, sachant que son but est de développer l'autonomie rationnelle (la liberté), mais que les moyens à sa disposition pour y parvenir relèvent de l'extériorité (parole, écriture). L'hypothèse que nous avons défendue est que Spinoza a fondé sa conception de l'éducation dans l'Éthique sur une idée originale de l'éternité du fait qu'elle était corrélée avec la jouissance infinie de l'exister et pouvait être découverte en soi-même par tout être humain. Or, pour communiquer cette idée, Spinoza devait repenser l'éducation et régler la difficulté qu'ont les hommes à concevoir leur idée de l'éternité. Ce qu'il fit en l'identifiant au conatus, c'est-à-dire, en appliquant cette idée de l'éternité à la fois à l'esprit et au corps. Selon nous, cette découverte fut aussi la cause de l'inachèvement du TRE, ce qui nous a conduit à réfuter l'hypothèse de Deleuze. En effet, elle a donné lieu à des modifications importantes dans sa conception de la nature de l'esprit, du désir et des affects, de la puissance, de l'activité ou de la passivité de l'esprit, de sa façon de connaître et de guérir. En éduquant, Spinoza a voulu donner aux hommes la connaissance nécessaire pour garder leur esprit actif et parvenir au troisième genre de connaissance. Ce qui, de l'avis de Rabenort, Misrahi, Ravven et de nous-mêmes, est un grand apport à l'éducation : Spinoza peut servir de fondement aux éducateurs contemporains par sa perspective holiste (moniste), sa reconnaissance de l'importance du corps, des affects et de la connaissance de soi, et son insistance sur l'autonomisation, qu'il oppose dans le TTP à la transmission d'une autorité par l'imagination. La philosophie de Spinoza a l'avantage d'avoir compris la nature de l'esprit, sa façon de connaître, les conditions nécessaires pour qu'il puisse former des idées adéquates et se concevoir dans une perspective de perfectionnement intellectuel. Notre tableau, en annexe, met en lumière les modifications des concepts relatifs à l'éducation du désir dans l'histoire de la civilisation occidentale.
|
187 |
L'essence du corps. Science et philosophie à l'époque de Spinoza / The essence of body. Science and Philosophy at the age of Spinoza / L'essenza del corpo. Scienza e filosofia al tempo di SpinozaSangiacomo, Andrea 21 March 2013 (has links)
La thèse porte sur le statut du corps dans la philosophie de Spinoza. Une première partie de la thèse reconstruit la façon dont Spinoza thématise la corporéité, à partir du Court Traité et du problème de l’attribution à Dieu d’une nature étendue. En outre, on démontre aussi que la position qu’on trouve dans l’Ethique est le résultat d’un travail intellectuel qui n’était pas encore accompli au début de l’itinéraire de Spinoza. En particulier, on souligne qu’une meilleure réflexion sur les concepts de partie et du tout, sur la nature des passions et sur le concept de détermination sera essentielle à ce développement. Dans la deuxième partie de la thèse, on considère trois milieux de référence pour situer la pensée spinozienne par rapport aux enjeux de la nouvelle philosophie de la nature de la seconde moitié du XVIIe siècle. D’abord, on reconsidère le statut de la seconde partie des Principes de la philosophie de Descartes et on montre l’infidélité de Spinoza à Descartes sur plusieurs points. Il s’agit d’une infidélité systématique qui témoigne de l’effort spinozien pour donner une cohérence à l’usage du concept cartésien le plus ambigu, celui de détermination. Ensuite, on montre que tout en essayant de poursuivre dans cette ligne, Spinoza peut avoir trouvé chez Hobbes des instruments intellectuels importants. Il s’agit surtout de l’usage que Hobbes fait du concept de mouvement comme véritable essence de tout phénomène physique, dont résulte sa conception du conatus. Cependant, on démontre aussi le désaccord entre la conception hobbesienne de la causalité et la position définitive de Spinoza. A ce propos, on propose de reconsidérer la pensée de Robert Boyle comme l’autre source décisive qui permet à Spinoza de développer sa réflexion physique plutôt du coté de l’activité des corps. Ce faisant, on souligne – en troisième lieu – que Spinoza va s’opposer au développement majeur du cartésianisme de ces années, c’est-à-dire l’occasionalisme, surtout dans la forme que lui avait donnait Arnold Geulincx. / My dissertation examins Spinoza’s account of bodies. I devote the first part of my dissertation to investigating how and why issues linked to the concept of body and, more generally, to physics, become real problems for Spinoza. This leads to the important result of reevaluating the first steps of Spinoza’s philosophical career. I stress the theological context in which, in the Short Treatise (1661 c.a.), the concept of body appeared for the first time as a challenge. How is it possible to demonstrate that the extension is an attribute of God and thus that finite bodies are modifications of God’s infinite substance? In order to answer this question, Spinoza will be forced to work out different further conceptual tools, most notably the mereological part/whole distinction, the status of natural law and the conatus doctrine. My chronological approach shows that the achievements we find in the Ethics (1675) are only the last and most consistent version of Spinoza’s philosophy, which underwrite several major changes through his development. This methodological approach allows us to appreciate several key shifts in Spinoza’s position and thus to frame in a more determinate way the problem of his sources. Firstly, I address the highly debated question of the dependence of Spinoza’s physics on Descartes’ own project. I focus on Spinoza’s attempt to make coherent Descartes’ use of the concept of determination, which turns to be crucial for Spinoza’s own account of physical interactions. As a second step, I explore Spinoza’s relationship with two key figures of the English Modern culture in the pre-Newtonian period: Thomas Hobbes and Robert Boyle. I stress Spinoza’s debt with Hobbes but also the discrepancies between their accounts of causal interactions. In that view, I underline that Robert Boyle provides an important framework to understand Spinoza’s ontology of activity. As a third and final step, I compare Spinoza’s own evolution with the rise of Occasionalism, which was at the same time a chronologically parallel, but philosophically opposite development of Descartes’ project.
|
188 |
Construire des souverainetés hybrides ? : problématisation et heuristiques gestionnaires pour concevoir et accompagner des peocessus de gouvernement par la discussion / Building hybrid sovereignties ? : Problematization and heuristics from a management science perspective for the design and support of processes of government by discussionJavicoli, Vincent 09 March 2012 (has links)
Pour des raisons spécifiques propres à leur histoire, à leur identité, ou à certaines problématiques complexes rencontrées, il peut arriver que les organisations activent des processus de gouvernement par la discussion. De tels processus prennent la forme de dispositifs par lesquels des acteurs provenant d’horizons élargis se livrent à un travail politico-stratégique, d’imagination de mondes souhaitables et possibles, de confrontation et de composition de leurs expériences et leurs affects dans des espaces plus ou moins instrumentés de discussion, de partage, d’élaboration, de mise en mots: des processus de sémantisation.En prenant le point de vue d’un intervenant, la finalité de ce travail sera de proposer des repères pertinents pour le design et l’accompagnement de ces processus. Entre les illusions « idéalistes » et les injonctions « pseudo-pragmatiques », les processus de sémantisation doivent être conçus et instrumentés dans la perspective singulière de régénération de souverainetés hybrides, vis-à-vis d’objets qui excèdent les capacités à penser et à agir des acteurs à l’intérieur de compromis de gouvernement institués. Prenant le contre-pied des tendances contemporaines à la liquéfaction des institutions, l’axiologie sous-jacente de tels critères de conception s’appuie sur l’idée que la régénération des institutions suppose l’instrumentation d’une capacité dynamique à ouvrir des formes de travail politico-stratégique tournées vers la formation de rythmes organisationnels et politiques de meilleure qualité. Les processus de sémantisation apparaissent alors comme activateurs de dynamiques d’action collective instituant des souverainetés plus fécondes. / Driven by reasons specific to their history or identity, or driven by complex problems, organizations may at times decide to engage in processes of “government by discussion”. These processes will take the shape of dispositive enabling stakeholders from various backgrounds to contribute to a political-strategic work whereby they imagine more desirable and feasible worlds, by which they may confront and compose between their experiences and affects within more or less instrumented spaces for discussion, sharing, controversies, collective wording and enacting: namely processes of “semantics building”.Taking the point of view of a consultant, the final aim of this work will be to suggest markers useful for the designing and accompanying of such processes. Avoiding traps of idealist illusions as well as those of pseudo-pragmatism, processes of “semantics building” must be designed bearing in mind the particular idea of regeneration of hybrid sovereignties, towards objects which exceed the capacities to think and act of stakeholders within the institutionalized organizational and political compromises. Aiming at going beyond the current tendencies of liquefaction of institutions, the underlying axiology of such design heuristics relies on the idea that the regeneration of institutions implies the instrumentation of a dynamic capacity to launch political-strategic work geared towards the emergence of organizational and political rhythms of a higher quality. Processes of “semantics building” then appear as the triggers of dynamics of collective action whereby more fruitful sovereignties can be instituted.
|
189 |
[en] IS RESISTING OBEYING ?: RESISTANCE AND POLITICAL OBEDIENCE IN BARUCH SPINOZAS PHILOSOPHY / [pt] RESISTIR É OBEDECER?: RESISTÊNCIA E OBEDIÊNCIA POLÍTICA NA FILOSOFIA DE BARUCH SPINOZAANA LUIZA SARAMAGO STERN 09 January 2009 (has links)
[pt] Na filosofia de Spinoza a essência de cada coisa singular é
um esforço por perseverar na existência, um esforço de
resistência à própria destruição, de resistência à
tristeza, de resistência à servidão. Para Spinoza, existir
é resistir. Dentre todas as coisas singulares que existem,
o processo de subjetivação do homem, dessas coisas
semelhantes a nós, é expressão desta resistência ontológica.
Longe de concepções antropológicas individualistas, em
Spinoza o homem se constitui nos afetos que acompanham seus
inevitáveis encontros com outras coisas singulares, a
constituição de sua singularidade é indissociável do
convívio social. E assim, alheio às formulações
contratualistas, para Spinoza, a constituição da
multidão, da sociedade política, se engendra na dinâmica da
imitação afetiva, é expressão do esforço individual de cada
um de seus constituintes pela existência, esforço pela
própria singularidade. Com a multidão se constitui, também,
uma potência coletiva que, em seu esforço de resistência à
própria decomposição, se organiza em leis comuns e
instituições políticas. Neste sentido, nosso filósofo nos
apresenta uma concepção intrinsecamente democrática do
poder político, expressão imanente da potência coletiva da
multidão. Em Spinoza, está sempre nas mãos da multidão a
potência de constituição do mais democrático dos regimes
ou da mais cruel das tiranias. Percorrendo os principais
conceitos da filosofia de Spinoza, nosso trabalho analisa
como, desta concepção intrinsecamente democrática do
político, constitui-se, também, uma compreensão democrática
dos conceitos de resistência e obediência política, e da
relação entre eles. A partir da afirmação da relação de
imanência absoluta entre potência da multidão e poder
político, compreendemos porque, na democracia spinozana, é
a resistência que faz o cidadão. / [en] In Spinoza´s philosophy, the essence of each singular thing
is an effort to persevere in existing, an effort to resiste
self-destruction, to resiste sorrow, to
resiste servitude. In Spinoza, existing is resisting. Among
all the singular things that exist, the human
subjectivization process is the expression of that
onthological resistance. Far away from individualistic
anthropological conceptions, for Spinoza men is constituted
by affects and inevitable meetings with other singular
things. So, the constitution of men´s singularity is
indissociable of society. And, denying any contratualist
conception of society, Spinoza´s conception of multitude
constitution - politic society´s constitution - is
engendered by the dinamic of affective imitation. It´s,
therefore, an expression of the individual effort on
existing of each of it´s members, their effort for the
constitution of their own singularity. With the
constitution of multitude, the collective power, in his own
effort of resisting self-decomposition, organizes itself
in law and political institutions. Our philosopher presents
a democratic concept of political power as an immanent
expression of the collective power of multitude.
For Spinoza it rests, all the time, in the hands of
multitude, the power to build the most democratic of all
political regimes or the most cruel of all tyrannies. Going
through the most important concepts in Spinoza´s
philosophy, our work makes an analysis of the concepts of
resistance and of political obedience, and the possible
relations between them. From the conception of an
absolutily immanent relationship between multitude´s power
and political power, we can understand why, in Spinoza´s
democracy, it´s resistance that makes a citizen.
|
190 |
[en] THE CARTOGRAPHY OF IMMANENCE: SPINOZA AND THE METAPHYSICAL AND ETHICAL FOUNDATIONS OF LAW AND POLITICS / [pt] CARTOGRAFIA DA IMANÊNCIA: SPINOZA E AS FUNDAÇÕES ONTOLÓGICAS E ÉTICAS DA POLÍTICA E DO DIREITOFRANCISCO DE GUIMARAENS 06 March 2007 (has links)
[pt] Este trabalho consiste em uma análise do pensamento de
Spinoza, buscando
compreender as conexões existentes entre a ontologia, a
ética, a política e o direito no
interior das reflexões spinozanas. O objeto do trabalho
envolve, portanto, a
identificação das estruturas ontológicas e éticas da obra
de Spinoza, explicitando-se
as derivações político-jurídicas que podem ser delineadas
a partir de tais estruturas.
Cabe ressaltar que o trabalho ora apresentado se preocupa
em selecionar os aspectos
ontológicos e éticos que possam reorientar determinadas
noções políticas e jurídicas
que a tradição do pensamento jurídico cristalizou, o que
produziu um consenso sólido
e consistente a respeito dos seguintes temas: os
fundamentos transcendentes do
direito, a constituição do direito a partir de uma decisão
livre e racional, a
legitimidade do estado de exceção e a oposição entre ser e
dever-ser. A finalidade da
tese se orienta, portanto, pela exposição de conceitos
spinozanos que são úteis para
redefinir os termos nos quais tais noções consensuais se
sustentam, visando a se
conceber um horizonte alternativo para a intelecção de
tais problemas. / [en] This work consists of an analysis of the thought of
Spinoza and intends to
demonstrate the relations between metaphysics, ethics,
politics and law in the
spinozian reflections. The object of this thesis refers to
the identification of the
metaphysical and ethical structures of Spinoza´s works and
aims at the exposition of
the necessary link between these structures and the
political and juridical concepts
whose foundations are metaphysical and ethical. It is
important to figure out that this
thesis selects the ontological and ethical aspects of
Spinoza´s works that are able to
rebuild some political and juridical notions that had been
insistently reaffirmed by the
legal reasoning. The jurisprudence produced a solid
consensus of the themes that
involves the transcendent foundations of law, the
constitution of law by a free and
rational decision, the legitimacy of the state of
exception and the opposition between
ought and be. In the end, the thesis is oriented by the
exposition of the spinozian
concepts which are able to redefine the terms that sustain
these consensual notions
and to establish an alternative horizon to a better
comprehension of these problems.
|
Page generated in 0.0309 seconds