Baruch Spinoza on Time

"Of all the philosophers of the seventeenth century, perhaps none have more relevance today than Spinoza."

"The philosophy of a purely theoretical thinker, who contemplates all things from the point of view of things in themselves, belongs in the same class as the attempt to apply abstract thought to the entire field of consciousness without meeting any byways or stops. Look at Baruch Spinoza, that true hero of thought, who studied in his own person the way in which the emotions and passions, as expressions of his internal mechanism, transform themselves for him into objects of geometrical analysis! In the meantime, until the heroism of Baruch Spinoza shall become the matter-of-fact virtue of everyday life in the higher developed humanity of the future, and until myths, poetry, metaphysics and religion shall no longer overshadow the field of consciousness, let us be content that up to now, and for the present, philosophy in its differentiated and its improved sense has served, and serves, as a critical instrument and helps science to keep its formal methods and logical processes clear; that it helps us in our lives to reduce the obstacles, which the fantastic projections of the emotions, passions, fears and hopes pile in the way of free thought; that it helps and serves, as Spinoza himself would say, to vanquish imaginationem et ignorantiam."

"And if I place so much emphasis on Spinoza, it is indeed not from any subjective preference or to establish him as master of a new autocracy, but because I could demonstrate by this example in a most striking and illuminating way my ideas about the value and dignity of mysticism and its relation to poetry. Because of his objectivity in this respect, I chose him as a representative of all the others."

"Just as Hegel later developed the metaphysical and rationalistic bases of the Spinoza philosophy giving the only possible refutation to Spinozism, that is, by converting the substance of Spinoza into an absolute idea, into the absolute spirit, and in this way, presented an antithesis to Spinozist teaching, so in his time, Spinoza presented an antithesis with respect to Descartes, but a materialistic antithesis."

"I assert, that the doctrine of the immateriality, simplicity, and indivisibility of a thinking substance is a true atheism, and will serve to justify all those sentiments, for which Spinoza is so universally infamous. From this topic, I hope at least to reap one advantage, that my adversaries will not have any pretext to render the present doctrine odious by their declamations, when they see that they can be so easily retorted on them."

"Spinoza, the most logical and consistent of atheists—I mean of those who deny the persistence of individual consciousness through indefinite future time—and at the same time the most pious, Spinoza devoted the fifth and last part of his Ethics to elucidating the path that leads to liberty and to determining the concept of happiness. For Spinoza, who was a terrible intellectualist, happiness is a concept, and the love of God an intellectual love."

"One of the ideas that I play around with in the book is tracing a possible path from Spinoza's influence in Amsterdam to the founding fathers of America, by way of John Locke, who spent time in Amsterdam a few years after Spinoza's death and fraternized with people of the same liberal persuasion as those in whom Spinoza had confided his ideas. No matter whether Madison and Jefferson really did read Spinoza they often sound just like him in their letters."

"The encounter between the two greatest philosophers of the seventeenth century in fact extended over several days. From a letter Leibniz posted to the Duke of Hanover's secretary from Holland, it is possible to infer that the courtier arrived in The Hague on or before November 18 and remained for at least three days and possibly as much as one week. Leibniz later told his Parisian friend Gallois that he had conversed with Spinoza "many times and at great length."

"...Jews seem to have superiority as actors, chess-players, doctors, merchants , in metaphysics, music, poetry, and philology.... Of course, Jews have no Darwin. It took England 180 years after Newton before she could produce a Darwin, and as Britishers are five times the number of Jews, even including those of Russia, it would take, on the same showing, 900 years before they produce another Spinoza, or, even supposing the double superiority to be true, 450 years would be needed."

"In Spinoza, at the origin of the Modern world, metaphysical theory and the theory of science are given in complete agreement for the first time. They represent the alternative to the entire subsequent path of metaphysics and of the bourgeois theory of science. Spinoza lives as an alternative: Today this alternative is real. The Spinozian analytic of full space and open time are becoming an ethics of liberation in all the dimensions that this discourse constructs and makes available."

"...I depart tonight to spend a few days in Münster and am on that account very busy and distracted, else I would be writing more as to the possible advantages there might be in presenting to the public Spinoza's system in its true form and according to the intrinsic coherence of its parts. Its spectre has been haunting Germany for lo these many years, in all shapes and sizes and is regarded with reverence by believers and doubters alike. I am speaking not just of the petty-minded but of people with the finest minds."

"In the antiquity, every senior man had the desire for the fame – this came from the fact that everyone believed to be at the beginning of the humanity and knew which broadness and duration to give oneself, to be transposed in the posterity as tragedy playing on the eternal scene. My pride is that ‘I have origins’ – therefore I do not need any fame. Whilst what moved Zarathustra, Moses, Mahomet, Jesus, Plato, Brutus, Spinoza, Mirabeau, I was already living and it came to me in many things mature in the daylight what a couple of thousands of years needed."

"If all that divides Marx from the Classical Economists amounts to the historical character of economic categories, Marx need only historicize these categories, refusing to take them as fixed, absolute or eternal, but, on the contrary, regarding them as relative, provisional and transitory, i.e., as categories subject in the last instance to the moment of their historical existence. In this case, Marx's relation to Smith and Ricardo can be represented as identical with Hegel's relation to classical philosophy. Marx would then be Ricardo set in motion, just as it is possible to describe Hegel as Spinoza set in motion; set in motion, i.e., historicized."

"Many I believe will wonder at this juxtaposition, not seeing that he is like Spinoza, or that he holds the same conspicuous position in art as Spinoza in science. Without destroying the balance of the Speech, I could only suggest my reason. There is now another reason why I should say no more. During these fifteen years the attention to Spinoza, awakened by Jacobi's writings and continued by many later influences, which was then somewhat marked, has relaxed. Novalis also has again become unknown to many. At that time, however, these examples seemed significant and important. Many coquetted in insipid poetry with religion, believing they were akin to the profound Novalis, just as there were advocates enough of the All in the One taken for followers of Spinoza who were equally distant from their original."

"Spinoza formulated the problem of the socially patterned defect very clearly. He says: "Many people are seized by one and the same affect with great consistency. All his senses are so strongly affected by one object that he believes this object to be present even if it is not. If this happens while the person is awake, the person is believed to be insane. … But if the greedy person thinks only of money and possessions, the ambitious one only of fame, one does not think of them as being insane, but only as annoying ; generally one has contempt for them. But factually greediness, ambition, and so forth are forms of insanity, although usually one does not think of them as 'illness.'" These words were written a few hundred years ago ; they still hold true, although the defects have been culturally patterned to such an extent now that they are not even generally thought any more to be annoying or contemptible."

"The 21st of February of this year was the two hundred and fiftieth anniversary of the death of Benedict Spinoza. On that day a solemn celebration in Spinoza's memory was held under the auspices of the Spinoza Society in The Hague—the city where Spinoza spent the last years of his life where his ashes rest. At this grand meeting there were in attendance, besides official representatives of the universities and of science, official representative of the League of Nations, who demonstrated in his speech that if Spinoza were alive today he would be an ardent admirer of the League of Nations, since it strives for the realization of universal peace. A representative of the church—no celebration, as is well known, can get along there without a representative of the church—for his part, demonstrated that Spinoza's teaching does not in the least contradict the Christian religion. There were other speeches as well, but I shall not dwell on them. At all events, everyone was agreed that Spinoza was a great idealist, pantheist, and mystic, the founder of a new religion, etc. But at Hague no voice was raised to cry out loudly to all these fine gentlemen: 'You are impudent liars.'"

"Over the centuries, there have been periodic calls for the herem against Spinoza to be lifted. Even David Ben-Gurion, when he was prime minister of Israel, issued a public plea for ‘amending the injustice’ done to Spinoza by the Amsterdam Portuguese community. It was not until early 2012, however, that the Amsterdam congregation, at the insistence of one of its members, formally took up the question of whether it was time to rehabilitate Spinoza and welcome him back into the congregation that had expelled him with such prejudice. There was, though, one thing that they needed to know: should we still regard Spinoza as a heretic? Unfortunately, the herem document fails to mention specifically what Spinoza's offences were – at the time he had not yet written anything – and so there is a mystery surrounding this seminal event in the future philosopher's life. And yet, for anyone who is familiar with Spinoza's mature philosophical ideas, which he began putting in writing a few years after the excommunication, there really is no such mystery. By the standards of early modern rabbinic Judaism – and especially among the Sephardic Jews of Amsterdam, many of whom were descendants of converso refugees from the Iberian Inquisitions and who were still struggling to build a proper Jewish community on the banks of the Amstel River – Spinoza was a heretic, and a dangerous one at that."

"...The most terrifying affirmations, like that of Clement of Alexandria who declares that "Matter is eternal," are drawn from a treasury of the philosophical propositions that most tantalized Flaubert, above all those of Spinoza, for whom his admiration was unlimited, the Spinoza of the Ethics and particularly of the Tractatus Theologico-Politicus. If we had the time, we could uncover a panoply of Spinozisms in the devil's discourse at the end of The Temptation of Saint Anthony. This discourse is not purely Spinozist: it is not homogeneous in this respect, but it has recourse to recognizable schemata from the Ethics. The devil, to be sure, is no atheist; no one is less atheist than the devil. But he does not deny God's extension and therefore his substance any more than Spinoza does; The devil is no more an atheist than Spinoza, and Flaubert says that all those who "accuse" Spinoza of atheism are "asses". But he plays this Spinoza off against religion and its forms of imagination, against the illusions of figures in the politics of religion; and in this regard, the Tractatus Theologico-politicus is even more important than the Ethics. Flaubert discovered the Tractatus in 1870, while he was working on the Temptation. The book, he says, "dazzles" and "astounds" him; he is "transported with admiration." In a moment, I will venture a hypothesis on the privileged place of Spinoza in Flaubert's library or philosophical dictionary, as well as in his company of philosophers, for his first impulse is always one of admiration for Spinoza the man . With this gesture, Flaubert also shows himself to be Nietzsche's brother."

"What both men have in common is that they were mistreated by the rabbis of their days. According to the Talmud, Yeshu was rejected by the influential Rabbi Joshua ben Parchia for having made an indecent comment. The rabbi immediately excommunicated him. Spinoza, too, was the victim of over-zealous rabbis – this time, the leaders of the Amsterdam Portuguese Spanish Jewish community. Once they heard his views on God and Torah, instead of drawing him closer and carefully listening to his insights, they threatened him and ultimately excommunicated him resulting in the most famous ban ever issued in Jewish history. It is impossible to know what would have happened to Yeshu and Spinoza had the rabbis taken a more tolerant stand and continued to speak to them. Spinoza might not have written some of his most fierce critiques of the Jewish tradition and might have been more sympathetic to Judaism itself. Similarly, Yeshu's attitude towards Judaism may quite well have been different, and Christianity under the influence of Paul might not have become as anti-Jewish."

"While Schelling was wrestling with Plato, Spinoza, and Kant, his contemporary Hegel was struggling with Spinoza exclusively. In Hegel, Spinoza reached the height of his influence upon the German mind. Hegel was the most influential, although not the most original, German philosopher since the days of Kant. His system was more an absorption of other systems than an original creation. Therein lies the secret of his influence. He brought all the philosophical tendencies and moods of his time to a conclusion. With him the pantheism of his period attained its highest development and became the conscious and necessary connection of the mind and the world. During his entire philosophical career, Hegel constantly wrestled with Spinoza and for a time was entirely in his clutches. It was while under this influence that Hegel said that in order to refute Spinoza one must first accept him. In his lectures on the history of philosophy he says, "That Spinoza is the main point in modern philosophy, it is either Spinozism or no philosophy at all." He defended Spinoza against the reproach that his philosophy was atheistic and destructive of morality. In his later years, however, when he became more conservative, he changed his attitude toward Spinoza. He said, "that the philosophy of the "Amsterdam hermit" was an antiquated point of view, that his method was 'wooden,' that his proofs were formal tortures, that the attributes did not emanate from the substance and that the modi did not emanate from the attributes." But it was reserved for his old age to discover that Spinozism was philosophically objectionable because it did not tally with Christianity."

"The philosophy of Spinoza has replaced both Marxism and capitalist neo-liberalism. While affected timelessness is inherent in the Hardt-Negri rhetoric – hence their over-easy references to antiquity or the Middle Ages – the centre of gravity in this book is firmly in the later 17th century. Once regarded as an important precursor of the Enlightenment and of Marxist materialism, the thought of Spinoza is redeemed in these pages, as a wisdom awaiting its vindication in a globalised epoch yet to come. In vital ways, Spinoza told the whole story: his apparently abstract pantheistic philosophy explained history itself, future as well as past, and the globalisation process simply favours a return to such understanding, after the mounting sorrows and delusions of modernity."

"In this Spartan room there was a man pacing little steps, his hands clasped behind his back, his big head thrust forward as though to butt. The man looked exactly like Ben-Gurion, but there was no way he could actually be Ben-Gurion. Every child in Israel, even in kindergarten, in those days knew in his sleep what Ben-Gurion looked like. But since there was no television yet, it was obvious to me that the Father of the Nation was a giant whose head reached the clouds, whereas this impostor was a short, tubby man whose height was less than five foot three. David Ben-Gurion was about seventy-five at the time, and I was barely twenty. I sat down in a flash on the chair facing the desk. I sat bolt upright, but only on the edge of the chair. There was no question of leaning back. Silence. The Father of the Nation continued to pace to and fro with hasty little steps, like a caged lion or someone who was determined not to be late. After half an eternity, he suddenly said: “Spinoza!” And he stopped. When he had walked away as far as the window, he whirled around and said: “Have you read Spinoza? You have. But maybe you didn't understand? Few people understand Spinoza. Very few.” And then, still pacing to and fro, to and fro, between the window and the door, he burst into a protracted dawn lecture on Spinoza's thought. But Ben-Gurion, it turned out, was enjoying lecturing on Spinoza before seven o'clock in the morning. And he did indeed continue for a few minutes without interruption."

"Spinoza was a republican democrat and a supporter of the politician Johan De Witt , an opponent of the House of Orange. After De Witt's death, the aristocratic Orange faction took power and restored a more conventional social order . By that time ‘Spinozism’ was already a thriving underground cult with ardent supporters in many countries: ‘The battle was on to fix the image of the dying Spinoza in the perceptions and imagination of posterity,’ Israel writes, since ‘the final hours of a thinker who seeks to transform the spiritual foundations of the society around him become heavily charged with symbolic significance in the eyes of both disciples and adversaries.’ Plainly, this battle still continues. It is not to disregard or minimise such a striking lineage to observe that Spinozism had limitations associated with the society it came from, in which countries were struggling to emerge from absolutism and theocratic tyranny. Today, Spinoza's greatness has to be defended against the delusions of a belated progeny, rather as Marx had to be in the later 19th and 20th centuries."

"The rediscovery of Spinoza by the Germans contributed to the shaping of the cultural destinies of the German people for almost two hundred years. Just as at the time of the Reformation no other spiritual force was as potent in German life as the Bible, so during the eighteenth and nineteenth centuries no other intellectual force so dominated German life as Spinozism. Spinoza became the magnet to German steel. Except for Immanuel Kant and Herbart, Spinoza attracted every great intellectual figure in Germany during the last two centuries, from the greatest, Goethe, to the purest, Lessing."

"...Kant's famous Categorical Imperative smacked of the Prussian military drill, and it was felt to be too prosaic and sober. Therefore, many of the so-called Kantians, particularly those with deep religious interests, turned from their master to acclaim Spinoza. Solomon Maimon, who destroyed the basis of Kant's metaphysics thereby, paved the way for a critical examination of his ethics. Professor Paulus of Jena University, himself a Kantian, became the first translator and editor of Spinoza's works in German. He thereby became instrumental in furthering the cause of Spinozism in Germany. Many other eminent Kantian theologians of the time, particularly the more learned, became active in spreading Spinoza's gospel. So completely did they come under his spell that they considered it their duty not only to defend Spinoza against accusations of atheism but to represent him as a true theist."

"It is sad and painful to see how even our great Neospinozists Fichte, Schelling, and Hegel are far from abiding always by it and frequently try to show that they surpass Spinoza. In their times many people have shared that opinion with them, but nowadays nobody believes it any more; Spinozism stands firm and their systems withstood against it like foam against rock. They have not refuted Spinozism, neither have they outdone it. Wherein they believed themselves to outdo Spinoza, therein they were in fact lagging far behind him, and fell down from the heights of inspiration to platitude—or, as Fichte has shown to be the case with Schelling and Hegel, that it is already found in Spinoza and only insofar different as it is there much more clearly expressed, so that one does best reverting to the original if one wishes to continue the reading. To understand how it was possible after Spinoza and his clearness to represent Spinozism so unclearly as done by those Neospinozists, and Hegel among them , one must pay due attention to the fact that they came from Kant's school."

"...Humiliated beyond sufferance, Uriel went home, wrote a fierce denunciation of his persecutors, and shot himself. This was 1640. At that time Baruch Spinoza, "the greatest Jew of modern times," and the greatest of modern philosophers, was a child of eight, the favorite student of the synagogue. It was this Odyssey of the Jews that filled the background of Spinoza's mind, and made him irrevocably, however excommunicate, a Jew. Though his father was a successful merchant, the youth had no leaning to such a career, and preferred to spend his time in and around the synagogue, absorbing the religion and the history of his people. He was a brilliant scholar, and the elders looked upon him as a future light of their community and their faith."

"Spinoza's thought is completely idealistic when it is presented as negative thought, when it develops the bourgeois utopia, living it in the extreme, abstract consequences of its spiritual idyll; it is, in contrast, completely materialistic as soon as it is reassembled in a constructive way, inverting the impossibility of an ideal world in the materialistic tension of its components and embracing these in a practical project, in a violent dynamism of worldly liberation. "Benedictus maledictus": never has a philosopher been more rightly hated by his times, a bourgeois and capitalist epoch."

"Nothing is more absurd than ownership claimed for ideas. Hegel did, to be sure, use many of Schelling's ideas for his philosophy, but Mr. Schelling would never have known what to do with these ideas anyway. He always just philosophized, but was never able to produce a philosophy. And besides, one could certainly maintain that Mr. Schelling borrowed more from Spinoza than Hegel borrowed from Schelling. If Spinoza is some day liberated from his rigid, antiquated Cartesian, mathematical form and made accessible to a large public, we shall perhaps see that he, more than any other, might complain about the theft of ideas. All our present‑day philosophers, possibly without knowing it, look through glasses that Baruch Spinoza ground."

"The position of Judaism toward Spinoza coincides with the position of Europe toward him. However, it does not completely coincide with it. Spinoza played a special role in the Judaism of the past century. When what mattered was the justification of the breakup of the Jewish tradition and the entry of the Jews into modern Europe, perhaps no better, but certainly no more convenient, reference offered itself than the appeal to Spinoza. Who was more suitable for undertaking the justification of modern Judaism before the tribunal of the Jewish tradition, on the one hand, and before the tribunal of modern Europe, on the other, than Spinoza, who, as was almost universally recognized, was a classical exponent of this Europe and who, as one did not grow weary of at least asserting, had thought his thoughts in the spirit of Judaism and by means of Judaism? It is clear that, at a time when modern Europe has been shaken to its foundations, one can no longer justify oneself before this Europe for the sake of Judaism, nor before Judaism for the sake of this Europe, supposing one still wants to do so."