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Disguised as a philosophy of Predestination, and connected with the Christian doctrine of Retribution, it steps forward with an air of unconscious innocence, as if interfering with nothing which Christians generally believe. Spinoza could not regard the bad man as an object of Divine anger and a subject of retributory punishment.
By this bridge, the idea of the active emotions, we may follow Spinoza into the field of ethics. The more active a thing is, the more perfect it is and the more reality it possesses. It is active, however, when it is the complete or adequate cause of that which takes place within it or without it; passive when it is not at all the cause of this, or the cause only in part.
"I wish I could help you," she said, stooping to pick up a newspaper from a pile on the floor. "Here, let me wrap that Spinoza. I'm afraid the back will come off if you aren't careful." "Of course a man has to work out his own career," he replied, as he handed over the volume. "I doubt, when it comes to that, if anybody can be of much help to another where his life's work is concerned.
They knew that the horrors of death would fall upon him, and that God would get his revenge. But his attending physician said that his death was the most serene and most perfectly tranquil of any he had ever seen. Adam Smith said he was as near perfect as the frailty incident to humanity would allow human being to be. The next is Benedict Spinoza, a Jew, born at Amsterdam in 1768.
Gradually his doubts increased, to the point where he had to believe in his own death and abandon his faith in God. When he started school, there began the fullness of suffering which some children find there. Lunatic asylum: Bryller, Lola. Drowning in the sea: Kohn, Maria. Suicide: Schulz, Paulus. Surviving: Spinoza Spass, Laaks, Mechenmal. I. Appearance in the schoolyard.
In thoughts sometimes rich, but without regularly arranged and quiet reasoning, and in full command and employment of modern terms which he uses sometimes like a genius, but often superficially and unjustly, he develops a view of the world which, although it appears in an independent way in all its fundamentals, as regards its contents takes its origin from Spinoza, and as regards form and dialectics from Hegel, but sometimes, it is true, sinks into weaknesses of which these philosophers would hardly have been guilty.
But though, as Sir Frederick Pollock has pointed out, Spinoza has in a manner "counted thought twice over" while treating of the only two infinite attributes cognizable to us, we need not, on that account, surrender his luminous idea of God as a Being absolutely infinite, that is, "Substance consisting of infinite Attributes, whereof each one expresses eternal and infinite being."
Another thing: the pantheists the Hindu ones and the Greeks, and Baruch Spinoza were heathen, and the Christians had tried to make you believe that the heathen went to hell because they didn't know the truth about God. You had been told one lie on the top of another. And all the time the truth was there, in the Encyclopaedia Britannica.
Among the moderns, Hobbes, Spinoza, Bayle, and others have followed the path of Epicurus, but their doctrine found but few votaries in a world still too much infatuated with fables to listen to reason. In all ages one could not, without imminent danger, lay aside the prejudices which opinion had rendered sacred.
But we have to present to him as an expression, not only of true religiousness, but also of true science, that passage of the Psalms: "He that planted the ear, shall he not hear? He that formed the eye, shall he not see?" Spinoza and Hegel in the Garb of Darwin: Carneri. Eduard von Hartmann.
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