Šiame darbe įrodinėju tezę: Berlino dviejų laisvių perskyra pagrįsta, nes tiek praeities, tiek dabarties mąstytojų teorinei minčiai būdingi pozityviosios arba negatyviosios laisvės bruožai. I-oje dalyje pateikiu Berlino pagrindinius dviejų laisvių bruožus. Taip pat nagrinėju Berlino darbus, skirtus lygybės, istorijos filosofijos, pliuralizmo bei Apšvietos ir Romantizmo problematikai. Teigiu, jog Berlinas – negatyviosios laisvės gynėjas, mat jo filosofijoje ginama individo pasirinkimo laisvė, asmuo suprantamas kaip autonomiškas subjektas. Berlinas pasisako už vertybinio pliuralizmo idėjas, teigia, jog visiems žmonėms turi būti garantuotos vienodos galimybės. II-oje dalyje nagrinėju 3-jų žymių praeities mąstytojų laisvės sampratas, įrodinėju, jog jos turi negatyviosios arba pozityviosios laisvės bruožų. Nustatau, kad Loko teorijoje vyrauja negatyviosios laisvės nuostatos, mat autorius teigia, jog visi individai laisvi ir patys gali rinktis gyvenimo tikslus. Spinozos darbus priskiriu pozityviosios laisvės tradicijai, nes autorius teigia, jog laisvi tegali būti individai, besivadovaujantys protu. Teigiu, jog Hegelio sistema priklauso toms pozityviosios laisvės teorijoms, anot kurių asmuo gali būti laisvas tik priklausydamas politinei bendruomenei. III-oje dalyje analizuoju Berlino laisvių perskyros kritiką. Ji pateikiama XX a. Politinių teorijų kontekste: XXa. Vyksta atkaklus ginčas tarp negatyviosios (individualistų) ir pozityviosios (bendruomenininkų) laisvės atstovų. Teigiu... [toliau žr. visą tekstą] / In this work I'm proving thesis: the Berlin's distinction between two freedoms is legitimate, because the attributes of positive or negative freedom are characteristic to the past thinkers' theoretical thought. In the first part I'm setting forth the main characteristics of Berlin's two freedoms. I'm also investingating the works of Berlin, which are investigating the problems of equality, philosophy of history, pluralism and Romanticism and Enlightenment. I maintain that Berlin is proponent of negative freedom, because the freedom of individual choice is protected in his philosophy, person is comprehended as autonomous subject. Berlin is proponent of value pluralism, he maintains that equal opportunities must be ensured for all. In the second part I'm analysing the concepts of freedom of three past thinkers, I'm arguing that these concepts of freedom have the features of negative or positive freedom. I'm settling that there are certain attitudes of negative freedom which are dominating in the theory of Locke: it is because author states that all individuals are free and can freely choose the ends of life. I attribute the works of Spinoza to the tradition of positive freedom, because author states that only mind following people can be free. I state, that the system of Hegel belongs to those theories of positive freedom, according to which person can only be free if he belongs to the political community. In the third part I'm analysing the criticism to the Berlin's freedom... [to full text]

Desde a Modernidade, a Educação vem pautando suas práticas no racionalismo exacerbado, excluindo da vida do aluno a sensibilidade e a emoção. Os resultados deste culto à divisão mente/corpo se fazem presentes hoje na sociedade através do sentimento de incompletude e de busca do ser humano, da crescente violência e indiferença da sociedade, e da desvalorização das questões referentes à ética e à espiritualidade. Como uma tentativa de resgate da completude do Ser, e do alcance da conseqüente cura da sociedade, surge um novo paradigma, o qual busca a reintegração mente-corpo através da abordagem multidimensional do homem e da educação integral. Este trabalho de pesquisa enfoca o Projeto de Potencialização e Enriquecimento – PROPEN – do Colégio Militar de Porto Alegre, o qual é direcionado a alunos que apresentam indicadores de altas habilidades e que, através das contribuições desta nova proposta educacional, a abordagem holística, ampliou seu fazer pedagógico de modo a contemplar não apenas o lado racional do aluno, mas sim o seu Ser integral – seus aspectos mental, físico, emocional e espiritual. Tomando como base do trabalho as Ferramentas para Pensar de Edward de Bono e o legado filosófico que Espinosa nos deixou em sua Ética, esta investigação busca analisar algumas atividades propostas por este projeto aos seus alunos, a fim de esclarecer seus reflexos, seu alcance e sua validade. Como instrumentos de pesquisa foram utilizadas bioeletrografias registradas antes e depois das atividades propostas, as quais são analisadas sob a luz da Semiótica, e a análise de questionários respondidos pelos alunos e por seus pais. Os achados desta pesquisa apontam que a educação pelo sensível e pelo autoconhecimento, através de práticas que buscam a integração mente-corpo, configura-se em uma contribuição positiva para a formação do indivíduo como um todo, ampliando sua perspectiva em relação a si mesmo e aos seus semelhantes. / Since Modernity, Education has been developing its practice based on exaggerated rationalism, excluding sensitivity and emotion from students’ life. The results of this cult of mind/body division can be seen today through man’s feeling of incompleteness and search, through increasing violence and indifference in society and through the devaluation of questions concerning ethics and spirituality. As an attempt to rescue the completeness of the Being, and the consequent cure for society, a new paradigm rises, one which searches for mind-body integration through the multidimensional approach of man and integral education. This research focus on Projeto de Potencialização e Enriquecimento (Enrichment and Potential Development Project) – PROPEN – held by Colégio Militar de Porto Alegre ( Porto Alegre Military School), which is directed to students who present traits indicative of talent potential, and which has broadened its pedagogical practice, through the contributions of holistic approach in order to encompass not only the rational side of students but also their whole Being – their mental, physical, emotional and spiritual aspects. Taking as basis for work development the Thinking Tools created by Edward de Bono and the legacy that Spinoza left us in his Ethics, this investigation aims at analyzing some activities proposed by this Project to its participants, in order to throw light on its reflections, reach and validity. Kirlian photographies taken before and after the activities proposed, which are analyzed in the light of Semiotics, and the analysis of questionnaires answered by the students and by their parents were used as research instruments. The findings of this research suggest that the education that searches for the development of sensitivity and self-knowledge, by means of practices that aim at mind-body integration, contributes positively to the growth of the person as a whole, broadening their perspective in relation to themselves and to others alike.

[pt] Espinosa nos apresenta uma concepção intrinsecamente democrática do poder político, onde a constituição do mais libertário dos regimes ou da mais odiosa das tiranias encontra-se sempre nas mãos da multidão. Neste trabalho, começamos analisando como o filósofo constrói, em sua Ética, uma concepção da imanência absoluta, que o permite recusar qualquer arquétipo de poder transcendente. Em Espinosa, o poder político não se distancia de sua causa imanente, a potência da multidão. O sujeito político espinosano não se organiza pelo cálculo racional de indivíduos contratantes, mas por uma mecânica afetiva imanente que perpassa o campo social. Estudamos como, próximo da reflexão maquiaveliana, o filósofo se dispõe a analisar a experiência política como campo dos afetos e dos conflitos, e visitamos os principais conceitos e formulações espinosanos acerca da política, enunciados em seu Tratado Teológico-político e seu Tratado Político. Comentamos de que maneira o direito natural é analisado por Espinosa como potência sempre atual e positiva, e o direito civil entendido como expressão imanente das próprias relações constituintes da multidão. Por fim, chegando a nosso tema central, analisamos a obediência política, entendida pelo autor como causa imanente do poder político, e causa, portanto, de seu caráter democrático ou tirânico. Passando pela distinção entre a obediência livre do cidadão e a obediência servil do escravo, estudamos como a imaginação pode engendrar a obediência como desejo de servir e quais afetos, além do medo, podem acompanhar a servidão política. / [fr] Spinoza nous présente une conception intrinsèquement démocratique du pouvoir politique, où la constitutions de le plus libre régime ou la plus odieuses tyrannie sont toujours entre les mains de la multitude. Nous commençons notre travaile pour l etude de l Èthique, et de la une conception spinoziste de l immanence absolue, qui interdisent tout archétype d une pouvoir transcendante. Pour Spinoza la puissance de la multitude est la cause immanente de le pouvoir politique. Le sujet poitique multitude n est pas organisé par le calcul rationnel d un contract entre les individus, mais par une mécanique affective immanente qui imprègne le domaine social. Nous étudions comment le philosophe afirme l expérience politique comme un champ d affects et de conflits, et nous visitons les principaux concepts et formules spinozistes sur la politique, énoncée dans son Traité Théologique-Politique et son Traité Politique. Nous analysont de quelle façon la loi naturelle est afirmée par Espinosa comme expression de la puissance positive et actuelle de la multitude et la loi civile perçue comme une expression immanente des propres relations constitutives de la multitude. Enfin, à notre thème central, nous analysons l obéissance politique comprise par l auteur comme cause immanent du pouvoir politique et par conséquent cause de son caractère démocratique ou tyrannique. En passant par la distinction entre l obéissance libre des citoyens et l obéissance servile de l esclave, nous étudions comment l imagination peut engendrer l obéissance comme désir de servir, et les affects que, au-delà de la peur, peut accompagner la servitude politique.

Desde a Modernidade, a Educação vem pautando suas práticas no racionalismo exacerbado, excluindo da vida do aluno a sensibilidade e a emoção. Os resultados deste culto à divisão mente/corpo se fazem presentes hoje na sociedade através do sentimento de incompletude e de busca do ser humano, da crescente violência e indiferença da sociedade, e da desvalorização das questões referentes à ética e à espiritualidade. Como uma tentativa de resgate da completude do Ser, e do alcance da conseqüente cura da sociedade, surge um novo paradigma, o qual busca a reintegração mente-corpo através da abordagem multidimensional do homem e da educação integral. Este trabalho de pesquisa enfoca o Projeto de Potencialização e Enriquecimento – PROPEN – do Colégio Militar de Porto Alegre, o qual é direcionado a alunos que apresentam indicadores de altas habilidades e que, através das contribuições desta nova proposta educacional, a abordagem holística, ampliou seu fazer pedagógico de modo a contemplar não apenas o lado racional do aluno, mas sim o seu Ser integral – seus aspectos mental, físico, emocional e espiritual. Tomando como base do trabalho as Ferramentas para Pensar de Edward de Bono e o legado filosófico que Espinosa nos deixou em sua Ética, esta investigação busca analisar algumas atividades propostas por este projeto aos seus alunos, a fim de esclarecer seus reflexos, seu alcance e sua validade. Como instrumentos de pesquisa foram utilizadas bioeletrografias registradas antes e depois das atividades propostas, as quais são analisadas sob a luz da Semiótica, e a análise de questionários respondidos pelos alunos e por seus pais. Os achados desta pesquisa apontam que a educação pelo sensível e pelo autoconhecimento, através de práticas que buscam a integração mente-corpo, configura-se em uma contribuição positiva para a formação do indivíduo como um todo, ampliando sua perspectiva em relação a si mesmo e aos seus semelhantes. / Since Modernity, Education has been developing its practice based on exaggerated rationalism, excluding sensitivity and emotion from students’ life. The results of this cult of mind/body division can be seen today through man’s feeling of incompleteness and search, through increasing violence and indifference in society and through the devaluation of questions concerning ethics and spirituality. As an attempt to rescue the completeness of the Being, and the consequent cure for society, a new paradigm rises, one which searches for mind-body integration through the multidimensional approach of man and integral education. This research focus on Projeto de Potencialização e Enriquecimento (Enrichment and Potential Development Project) – PROPEN – held by Colégio Militar de Porto Alegre ( Porto Alegre Military School), which is directed to students who present traits indicative of talent potential, and which has broadened its pedagogical practice, through the contributions of holistic approach in order to encompass not only the rational side of students but also their whole Being – their mental, physical, emotional and spiritual aspects. Taking as basis for work development the Thinking Tools created by Edward de Bono and the legacy that Spinoza left us in his Ethics, this investigation aims at analyzing some activities proposed by this Project to its participants, in order to throw light on its reflections, reach and validity. Kirlian photographies taken before and after the activities proposed, which are analyzed in the light of Semiotics, and the analysis of questionnaires answered by the students and by their parents were used as research instruments. The findings of this research suggest that the education that searches for the development of sensitivity and self-knowledge, by means of practices that aim at mind-body integration, contributes positively to the growth of the person as a whole, broadening their perspective in relation to themselves and to others alike.

Este trabalho versa sobre o conceito de potência natural em Espinosa, sua amplitude e abrangência e seus reflexos no direito natural e na política. Procura revelar a originalidade do conceito de direito natural em Espinosa, muito diferente dos pontos de vista de Grotius, de Hobbes e de todos os demais filósofos e doutrinadores, levando-o, também, a uma visão diferente sobre a formação do Estado; e, finalmente, a sua doutrina sobre o Estado e suas diversas instituições políticas, enfatizando sempre a liberdade e a dignidade humanas como a razão de ser da criação desse mesmo Estado. Procuramos também revelar neste modesto trabalho o avanço, a novidade e a contribuição de Espinosa à ciência jurídica contemporânea. / This paper deals with the concept of natural power in Spinoza, its breadth and scope and its effects on natural law and politics. Seeks to reveal the originality of the concept of natural law in Spinoza, very different from the views of Grotius, Hobbes and all other philosophers and scholars, too, leading him to a different view of state formation; and finally, his teaching on the State and its various political institutions, always emphasizing freedom and human dignity as the reason for the creation of that State. We also seek to reveal in this modest work the advance, the novelty and contribution of Spinoza to contemporary legal science.

Desde a Modernidade, a Educação vem pautando suas práticas no racionalismo exacerbado, excluindo da vida do aluno a sensibilidade e a emoção. Os resultados deste culto à divisão mente/corpo se fazem presentes hoje na sociedade através do sentimento de incompletude e de busca do ser humano, da crescente violência e indiferença da sociedade, e da desvalorização das questões referentes à ética e à espiritualidade. Como uma tentativa de resgate da completude do Ser, e do alcance da conseqüente cura da sociedade, surge um novo paradigma, o qual busca a reintegração mente-corpo através da abordagem multidimensional do homem e da educação integral. Este trabalho de pesquisa enfoca o Projeto de Potencialização e Enriquecimento – PROPEN – do Colégio Militar de Porto Alegre, o qual é direcionado a alunos que apresentam indicadores de altas habilidades e que, através das contribuições desta nova proposta educacional, a abordagem holística, ampliou seu fazer pedagógico de modo a contemplar não apenas o lado racional do aluno, mas sim o seu Ser integral – seus aspectos mental, físico, emocional e espiritual. Tomando como base do trabalho as Ferramentas para Pensar de Edward de Bono e o legado filosófico que Espinosa nos deixou em sua Ética, esta investigação busca analisar algumas atividades propostas por este projeto aos seus alunos, a fim de esclarecer seus reflexos, seu alcance e sua validade. Como instrumentos de pesquisa foram utilizadas bioeletrografias registradas antes e depois das atividades propostas, as quais são analisadas sob a luz da Semiótica, e a análise de questionários respondidos pelos alunos e por seus pais. Os achados desta pesquisa apontam que a educação pelo sensível e pelo autoconhecimento, através de práticas que buscam a integração mente-corpo, configura-se em uma contribuição positiva para a formação do indivíduo como um todo, ampliando sua perspectiva em relação a si mesmo e aos seus semelhantes. / Since Modernity, Education has been developing its practice based on exaggerated rationalism, excluding sensitivity and emotion from students’ life. The results of this cult of mind/body division can be seen today through man’s feeling of incompleteness and search, through increasing violence and indifference in society and through the devaluation of questions concerning ethics and spirituality. As an attempt to rescue the completeness of the Being, and the consequent cure for society, a new paradigm rises, one which searches for mind-body integration through the multidimensional approach of man and integral education. This research focus on Projeto de Potencialização e Enriquecimento (Enrichment and Potential Development Project) – PROPEN – held by Colégio Militar de Porto Alegre ( Porto Alegre Military School), which is directed to students who present traits indicative of talent potential, and which has broadened its pedagogical practice, through the contributions of holistic approach in order to encompass not only the rational side of students but also their whole Being – their mental, physical, emotional and spiritual aspects. Taking as basis for work development the Thinking Tools created by Edward de Bono and the legacy that Spinoza left us in his Ethics, this investigation aims at analyzing some activities proposed by this Project to its participants, in order to throw light on its reflections, reach and validity. Kirlian photographies taken before and after the activities proposed, which are analyzed in the light of Semiotics, and the analysis of questionnaires answered by the students and by their parents were used as research instruments. The findings of this research suggest that the education that searches for the development of sensitivity and self-knowledge, by means of practices that aim at mind-body integration, contributes positively to the growth of the person as a whole, broadening their perspective in relation to themselves and to others alike.

Orientador: Marcio Orlando Seligmann-Silva / Tese (doutorado) - Universidade Estadual de Campinas, Instituto de Estudos da Linguagem / Made available in DSpace on 2018-08-11T21:18:56Z (GMT). No. of bitstreams: 1 Fontanella_MarcoAntonioRassolin_D.pdf: 1011102 bytes, checksum: e6ae69edd0c4b03860c27f41c7fba517 (MD5) Previous issue date: 2008 / Doutorado / Historia e Historiografia Literaria / Doutor em Teoria e História Literária

Over the course of four sections this PhD examines the ways in which the Aristotelian, Stoic and Epicurean philosophers portray bodily activity. In particular, it argues that their claims regarding bodies' natural tendency to preserve themselves, and seek out the goods capable of promoting their well-being, came to influence Hobbes's and Spinoza's later accounts of natural, animal and social behaviour. The first section presents the ancient accounts of natural and animal bodily tendencies and explores the specific ways in which the Aristotelian, Stoic and Epicurean views on animal desires came to complement and diverge from each other. After investigating the perceived links between natural philosophy, psychology and ethics, the section proceeds to consider how the ancients used this 'unified' view of nature to guide their accounts of the soul's primary appetites and desires. Also examined is the extent to which civil society is portrayed as a means of securing the individual against others, and how Aristotelian philia, Theophrastian oikeiotês and Stoic oikeiōsis came to stand in opposition to the fear-driven and compact-based accounts of social formation favoured by the Epicureans. The second section considers how the ancient accounts of impulsive behaviour and social formation were received and diffused via new editions of ancient texts, eclectic readings of Aristotle, and the attempts of Neostoic and Neoepicurean authors to update and systematise those philosophies from the late sixteenth century onwards. The particular treatments of Hellenistic thought by authors such as Justus Lipsius, Hugo Grotius and Pierre Gassendi are considered in detail and are placed within the context of the growing trend to use Stoic and Epicurean thought to replace the authority of Aristotle in the areas of science, psychology, and politics. The final two sections are devoted respectively to considering the ways in which Hobbes and Spinoza encountered the Hellenistic accounts of bodies and demonstrating how these earlier accounts came to feature in each of their own discussions of bodily tendencies. Engaging with a wide range of their texts, each section develops the many nuances and contours that emerged as both writers developed and fine-tuned their accounts of bodily actions. This reveals the many ways in which the ancient accounts of self-preservation helped to unify large aspects of Hobbes's and Spinoza's own philosophical corpus, while equally showing how a well-developed account of bodily tendencies might challenge the scholastic worldview and expand further the boundaries of the so-called 'New Science'.

Ce mémoire examine le thème des causes finales dans l’Éthique (1677) de Spinoza. À l’aide d’une classification quadripartite des types de discours sur les causes finales, il identifie d’abord en le finalisme théologico-métaphysique la cible philosophique visée par la critique de l’Appendice de la première partie de cet opus magnum. Radicalisant le postulat épistémologique cartésien voulant que la volonté divine ne puisse servir de principe explicatif aux phénomènes naturels, Spinoza rejette complètement l’idée selon laquelle le rapport entre Dieu et sa création puisse être conçu sous le mode de la cause finale et élabore, à l’ombre de cette critique, une conception de la causalité divine selon laquelle la production du monde est le résultat nécessaire de l’essence de Dieu. Ensuite, notre mémoire se penche sur le concept de conatus qui se situe à l’intersection de la philosophie naturelle et de l’ontologie. Nous explorons, selon trois hypothèses convoquées tour à tour pour comprendre son fonctionnement, la possibilité de dynamiques téléologiques dans la nature malgré la critique de l’Appendice. Finalement, la dernière partie de notre mémoire tente de faire la lumière sur l’articulation entre, d’une part, la philosophie naturelle et l’ontologie de Spinoza et, d’autre part, sa philosophie pratique. Nous démontrons ainsi l’utilité de faire appel aux causes finales pour expliquer sa conception de la psychologie humaine et pour rendre compte de la dernière station de son éthique, à savoir la beatitudo. De cette façon, nous entendons reconstruire le rapport qu’entretiennent les différents volets de la philosophie spinoziste avec la question des causes finales. / This paper examines the theme of the final causes in Spinoza’s Ethics (1677). Using a quadripartite classification of the types of discourse on the final causes, we define theological-metaphysical finalism as the main philosophical target of Spinoza’s critics. Radicalizing the epistemological Cartesian postulate according to which the divine will cannot serve as an explanatory principle for natural phenomena, Spinoza completely rejects the idea that the relationship between God and his creation can be conceived under the mode of the final cause and elaborates, in the shadow of this criticism, a conception of divine causality that presents the production of the world as a necessary result of God’s essence. Then, we briefly look at the concept of conatus, which is at the intersection of natural philosophy and ontology. We explore, according to three hypotheses, the possibility of teleological dynamics in nature. Finaly, the last part of our thesis tries to shed light on the articulation between, on the one hand, Spinoza’s natural philosophy and ontology and, on the other hand, his practical philosophy. We thus demonstrate the usefulness of using the final causes to explain human psychology and to account for the last station of the spinozist ethics, the beatitudo.

Ce mémoire propose une analyse de l’imagination, ou connaissance du premier genre, dans la philosophie de Baruch Spinoza, qui vise à mettre de l’avant son rôle de constitution du réel. Pour ce faire, nous aborderons la manière dont la pensée de Spinoza a évolué, en nous inspirant des thèses d’Antonio Negri. Cela nous permettra d’apercevoir chez Spinoza le développement d’un concept d’imagination qui soit essentiellement positif et constitutif, et seulement accidentellement cause de l’erreur. Nous expliquerons ainsi les causes de l’interruption de la rédaction de l’Éthique pour celle du Traité théologico-politique, en exposant la double nécessité (à la fois socio-politique et philosophique) qui impose à Spinoza le thème de la positivité de l’imagination, à travers laquelle le monde se constitue lui-même, sans besoin aucun de transcendance. Nous verrons ainsi avec Negri que c’est l’imagination qui permet à Spinoza d’enfin concevoir pleinement l’immanence. Le rôle constitutif de l’imagination est chez Spinoza à la fois ce qui résulte et ce qui lui permet de dépasser l’horizon philosophique traditionnel désirant organiser le monde par la Totalité, ou la Substance, qui conserverait toujours dans cet horizon une trace de transcendance par rapport au monde qui est à organiser. Par la suite, nous définirons l’imagination, en nous appuyant principalement sur le texte de l’Éthique, avant d’exposer le processus constitutif du réel qui lui est propre. Nous montrerons ainsi la portée de la puissance constitutive de l’imagination, en expliquant le processus de constitution des objets, du temps, du sujet pratique, à travers l’habitude et la mémoire, puis la constitution de toute forme de société et de toute vie sociale à travers l’imitation des affects. Nous terminerons ce parcours en jetant un regard sur les thèses politiques qui découlent immédiatement du rôle constitutif de l’imagination, et qui répondent à l’exigence socio-politique qui a poussé Spinoza, face à l’intolérance religieuse et au retour sauvage de la monarchie en Hollande, à se pencher sur ces questions. / This work offers an analysis of the concept of imagination, also called knowledge of the first kind, in order to put forward its constitutive role. For this, we will first discuss the way Spinoza’s philosophy evolved, following Antonio Negri’s interpretation. We will then account for Spinoza’s approach of imagination, making it essentially positive and constitutive, and only accidentally the origin of error. With this, we will explain what causes Spinoza to interrupt his work on the Ethics to write the Theological-Political Treatise, by exposing the need (both socio-political and philosophical) forcing Spinoza to develop imagination’s positivity and power, through which the world constitutes itself without any transcendence whatsoever. We will see, along with Negri, that this positive concept of imagination enables Spinoza to fully embrace immanence. This is how he can go beyond the traditional philosophical horizon which wants the world to be organized by Totality or, in Spinoza’s case, by the Substance, which in this horizon always retains a hint of transcendence. Subsequentially, we will define imagination, mainly from the Ethics, and then we will present the scope of imagination’s constitutive power by presenting the process by which are constituted objects, subjects and time, by means of habit and memory, and then the process by which are constituted all kinds of society and even all types of social life, by means of imitation of the affects. We will conclude our research by looking at the political theory immediately resulting of imagination’s constitutive role. This will also reveal how Spinoza’s positive concept of imagination answers the socio-political need that motivated him, while witnessing religious intolerance and the resurgence of monarchy in Holland, to reorient his work towards these questions and towards the role of imagination.