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Updated: June 19, 2025
Let us, however, guard against a possible misconstruction by saying that there is all the difference between this conception of freedom and the mere spontaneity which is recognised by the followers both of Spinoza and Hegel, a difference which was luminously brought out by Martineau. The Spinozist doctrine of spontaneity, as Mr.
The patriot acclaims in him the poet who has sung the myths and legends dear to the German race. The sensuous and voluptuous libertine is enchanted by the eroticism of the “Roman Elegies.” The domesticated reader is drawn by that chaste idyll, Herman and Dorothea. The Spinozist and Pantheist are attracted by the general tendencies of his philosophy.
He had followed the hem of Truth to the mocking horizon: he had in turn fanatically adopted every philosophical system Peripatetic, Spinozist, Leibnozist, Leibnitzian, Kantian and what did he know now he was going beyond the horizon? Nothing. He had won a place among the thinkers of Germany.
He can be called a Spinozist only by those who, like Jacobi, have this title ready for everyone who expresses himself against a transcendent, personal God, and the unconditional freedom of the will. Moreover, in view of his critical and dialectical, rather than systematic, method of thinking, we must guard against laying too great stress on isolated statements by him.
My own opinion is founded on the nature of the possibles, that is, of things that imply no contradiction. I do not think that a Spinozist will say that all the romances one can imagine exist actually now, or have existed, or will still exist in some place in the universe. Yet one cannot deny that romances such as those of Mademoiselle de Scudéry, or as Octavia, are possible.
A Spinozist to the core, he believes in individual luck, not in liberty, nor in responsibility. He is a Greek of the great time, to whom the inward crises of the religious consciousness are unknown.
In reply to certain criticisms of his book L'Evolution creatrice made by Father de Tonquedec, Bergson wrote in 1912: "I speak of God as the source whence issue successively, by an effort of his freedom, the currents or impulses each of which will make a world; he therefore remains distinct from them, and it is not of him that we can say that 'most often it turns aside' or is 'at the mercy of the materiality that it has been bound to adopt. Finally, the reasoning whereby I establish the impossibility of 'nothing' is in no way directed against the existence of a transcendent cause of the world; I have, on the contrary, explained that this reasoning has in view the Spinozist conception of Being.
But he confuses these authors with those who assert that the will is prompted to its resolution by an absolute necessity, and who maintain that the person who wills has no power over his volitions: that is, he confuses a Thomist with a Spinozist. He makes use of the admissions and the odious declarations of Mr.
I am no Platonist, I am nothing at all; but I would sooner be a Paulician, Manichean, Spinozist, Gentile, Pyrrhonian, Zoroastrian, than one of the seventy-two villainous sects who are tearing each other to pieces for the love of the Lord and hatred of each other. I will bring ten Mussulman, shall shame you all in good will towards men and prayer to God." On a similar outburst in verse, the Rev.
Goethe, a Spinozist who did not believe in Spinoza, said that he could bring his mind to the conception that in the centre of space we might meet with a monad of pure intelligence.
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