Lecture Notes
PHIL 418
Table of contents
Week 1 Thursday: Introduction
- Baruch / Beendict Spinoza – born in Amsterdam, 1632, lived in the Netherlands
- Spinoza was very harshly criticized
- Excommunication from the Jewish community – “because of heretical ideas”, but also political elements
- What was so dangerous about Spinoza?
- Spinoza was a “Jewish devil” – “a Jew first, after a Cartesian, and now an atheist”
- According to Christian doctrine, Jews are atheist or heretical, cursed, materialistic, don’t embrace the right God, etc.
- Playing off of an association between Jews and heresy
- Spinoza linked to his Jewish identity, association with various Jewish ideas.
- Spinoza / pantheism controversies
Hegel and Spinoza
- Hegel – philosophy of history and history of philosophy
- Reality moves and god manifests through history teleologically, the becoming of Christian spirit, materially trhough ideas.
- Where does Spinoza fit into Hegel’s history?
- Hegel says that Spinoza’s philosophy is an “echo from Eastern lands”; condemns it for being the “Oriental theory of absolute identity”
- What’s wrong with the Oriental theory of absolute identity? It disallows for the “agency of Christianity” and the independence of the Christian soul, lacks Western freedom and dynamisticity
- Spinoza is a “Jew stuck in Oriental immobility”, pure rigidness
- Hegel builds his project on the hierarchical distinction between the “West” and the “East”
- “Jews are outside history”
- Western and Christian philosophy has been fundamental in the reception of Spinoza
- Hegel has an extractive / colonial view of philosophy
- Christian supersecessionism
- The default is Christian philosophy and thought; Hegel’s philosophy is a Eurocentric, white supremacist, Christian project
- “The beginning point of philosophy is Spinoza” – high regard for Spinoza’s ideas – but by calling it Oriental and Jewish, Hegel is able to take Spinoza’s good ideas (colonial) and make his project better
- The Hegelian dialectic is Christian supremacist, colonial – Spinoza is pivotal in Hegel’s philosophy
- The dialectic is built off of Spinozan ideas
History of “Oriental” Philosophies
- Jewish philosophers drawing from the Jewish tradition – ideas either rejected or only accepted through Baptism
- Jewish and Islamic philosophy actively censored, burned by Christian Europe
- Condemnation of 1227 – banning “radical Aristotelianism”
- Justinian closes the Aristotelian academy in Athens in 529, but the one in Alexandria remains open – very rich culture of Aristotelian philosophy in Muslim lands, which is how Jewish and Muslim philosophers study naturalist and materialist Aristotelian philosophies
- Really challenges ideas in Christian philosophies
- “Western” philosophy – constructed upon its “Eastern” others
- Spinoza is much more influenced by medieval Jewish philosophers who were committed towards a more naturalist Aristotelian philosophy because they were more in dialogue with medieval philosophy
- Some of Spinoza’s central ideas are indebted to these repressed ideas, and helps us understand why his ideas were so controversial, forceful, dangerous
Spinoza, Ethics
- Published posthumously
- Ordinary people imagine God to be totally all-powerful
- Spinoza says that God is the only substance, and that God is nature
- “they very often compare God’s power with the power of kings”
- This is the root of what people get wrong – God is imagined as a king over reality, just like a king is a king over its subjects
- They impute free will to God – this is a category error
- God’s power is nothing except active essence
- Anthropomorphism: taking a human construction and put it onto nature / reality, imagining a God which controls the world just as a king does.
- God isn’t even free – contingency and freedom.
- Humans don’t have free will; they think they have free will, and they think that God has free will.
- God is not above an outside reality.
- God – absolutely infinite, infinity of attributes
- There is no God – God is Nature; God is substance
- Everything that exists is a mode of reality / substance
- Immanence: God doesn’t transcend reality, it is all that is
- Spinoza – “the first anti-Cartesian”
- Spinoza – there is not a multiplicity of substances, there is a total unity of substances – everything isa mode of substance
- There is no sovereignty or hierarchy in nature – a ‘flat ontology’
- Everything is equally a mode of substance
Augustine, The Literal Meaning of Genesis
- A lot of Decartes comes from Augustine
- Dualism – there is God and World, God creates the World through providence
- Humans have body and spirit
- God creates humans with a part outside nature (spirit, will, mind)
- Human exceptionalism
- Spinoza denaturalizes sovereignty – it is not natural, against the entire Cartesian & Augustinian view, which is built on a series of hierarchies
- Extension is equally an attribute of god as thought is
- Effects are as much part of god as causes
- Disrupting the axiology of cause / effect
- “The will cannot be a free cause, but only a necessary one”
- God does not produce any affect by freedom of the will.
Week 2 Tuesday:
- Committed to detaching from a prejudice about god as sovereignty
- Nature denaturalized of sovereignty
- There is no being outside of reality controlling it
- Everything is substance, nature, god – everything is a mode of substance, and this produces a democratized flat ontology
- Radical immanence rather than transcendence
- This resists what is mainsteam in Western philosophy, through which you have a series of dualisms / hierarchies that structure reality. Part of a dualist Christian worldview
- Infinite connection of causes; everything that is really is the infinite connection of causes
- Louis Althusser: ‘the matrix of every theory of ideology’
- Helping us appreciate the same things common to any number of ideologies, and speaks to the force of power and propaganda.
- All prejudices presuppose that natural things act on account of an end – all prejudices come from teleological think.
- What compells people to embrace teleology and to believe that nature acts towards an end?
- “God has made all things for human, and human that he might worship God” – teleology comes from the idea that God directs everything in reality for their benefit
- Second prejudice: anthropocentrism
- We think that reality centers around our needs, and so we think that there is a god directing reality to our benefit.
- Men think themselves free because they are conscious of their volitions and unconscious of that which they are ignorant of. – a conceit that we humans are “free”
- Humans look at reality and think that reality centers upon us, but reality can’t make itself; so humans take their conception of who has power and thrusts it upon reality itself.
- Teleology and anthropocentrism: creating reality in your own image, a notion of a transcendent being
- The needs of blind desire and insatiable greed – hierarchies beget certain hierarchies
- Believing sovereignty exists in nature gives rise to more hierarchies
- You create God in your image, and then you think when things go wrong, God gets angry
- “if ignorance is taken away, then foolish wonder, the only means of arguing and defending their authority is also taken away”
- Teleology subsumes what is to a given purpose; the means become subservient to the ends
- Teleology requires a notion of transcendence
- If God has free will, he must choose something, but if he chooses something, he must not have something – Spinoza shows that by your own logics, there is no necessary, infinite being – it relies upon something external to itself.
- Three things about Spinoza’s ontology
- Reality is infinite
- Reality must be immanent – if there are no bounds, nothing can exist outside of it, so there can be no transcendence. Infinity means no constraints.
- Reality is self-caused, causa sui – how does reality come to be? It is self-caused, there is infinite power which causes itself.
- Substance causes itself; substance is powwer, and it is infinite and indeterminate, existing as its finite determinate modes.
- Canotus – the essence of everything that exists – their ability to preserve
- Everything is perfect; nothing can be deficient
- “There is no potentiality in substance, there is only actuality”
- Power fluctuates based on affect
- The boundaries between things are porous
- We are never in control of ourselves
- Spinoza literally says “I did not choose to write the sentence I just wrote”
- We’re driven by desires, but we don’t always choose to, so how do we create the conditions such that we desire it
- Believes in causal determinism, but not in predeterminisms
- A course intended by nature, yielding towards a specific purpose
- Teleology gives us more hierarchies – if you believe progress and history is moving forward, everything else is subsumed under it. This is a way of delegitimizing suffering – saying it doesn’t really matter in the grand scheme of things.
- What happened to the liberalism which gave us progress?
- Order is merely a relation to imagination
- The imagination and reason – imagination isn’t merely creation of fantasy, etc. – it’s part language, memory, etc. – humans thrust it onto reality
- The notion of good and evil – these are human constructs, denaturalization of natural law
- Undercuts normativity
- Spinoza’s conception of the affect – what are feelings?
- We can’t control our feelings, and we’re very driven by our affects, driven by what feels good.
- Humans consider perfect things which are good for them, but now you have the notion of a universal model; now im/perfection becomes congruence to the model
- Classifications speak to the rubrics and metrics which they have developed
- Classifications are teleological – they are based on a notion of a model
- Not just “beauty is in the eye of the beholder” – it’s that the beholder is the one who creates the model, teleology underwrites these ideologies
- Forces us to rethink how we think about reality – how we should consider more subtle things like subservience to a telos.
- Virtue and power are the same – Spinoza says that doing something good is virtuous, and doing something good is the very essence of human beings
- Back to the conatus doctrine: that everything that exists is a certain kind of power which tries to preserve its being.
- Most of what I undergo, I don’t choose to undergo
- It is impossible for a human to not be part of nature
- We are fundamentally disempowered – there’s no escape from nature, we cannot fully control what happens to us and what we even want ourselves
- Proposition 18: a desire arising from joy is stronger than one arising from sadness.
- We are driven by our desires, and we want to feel good; what makes us feel bad, we want to avoid. We are driven by affects, desires (un/&conscious) rather than wills and principles. We’re fundamentally driven by the desire to persist in our beings.
- There is no good or bad inherently in reality, breaking off with the tradition of a transcendent figure to which we ought to be subservient. So what possibility is there for ethics?
- Spinoza says that people are driven by self-interest.
- What makes ethics work is that all things also need and want the same types of things – what makes us feel good is agreement with other modes.
- This is the principle that makes his ethics immanent rather than transcendent
- Everything that exists wants to persist in its powerr.
- Ethics comes in because what is good for me is good for you. And ethics is possible because of that. Good is making agreements with other people.
- How is it that we have disagreements then?
- We are driven by all sorts of other things, but at least in principle there can be an ethics which does not yield to a sovereign transcendent being outside of reality. Pirncipally, it is in the nature of everything to want to persist.
- Later, an attack on Cartesian dualism – independence of the mind and the body, and a free will which supercedes reason
- Elizabeth of Bohemia – philosopher, regular corresponder with Decartes; Decartes writes Passions of the Soul in responce to her criticisms.