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LAURENCE CARLIN 《Pacific Philosophical Quarterly》2004,85(4):365-379
Abstract: In this paper, I address the topic of free will in Leibniz with particular attention to Leibniz's concept of volition, and its analogue in his physics – his concept of force. I argue against recent commentators that Leibniz was a causal determinist, and thus a compatibilist, and I suggest that logical consistency required him to adopt compatibilism given some of the concepts at work in his physics. I conclude by pointing out that the pressures to adopt causal determinism in Leibniz's system are perhaps more severe than those facing the contemporary libertarian, pressures that stem from empirical considerations about the behavior of bodies in the physical world, and the “well‐founding” of those bodies in simple substances. 相似文献
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Studies in East European Thought - The article analyzes Lev Vygotsky’s attempts to utilize Spinoza’s philosophical ideas in solving the methodological crisis of psychology in the 1920s... 相似文献
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G. H. R. Parkinson 《Inquiry (Oslo, Norway)》2013,56(1-4):15-40
This paper argues against the thesis of Professor Savan, that Spinoza's views about words and about the imagination are such that he could not consistently say, and indeed did not think, that philosophical truths can be expressed adequately in language. The evidence for this thesis is examined in detail, and it is argued that Spinoza should have distinguished between two types of imagination, corresponding roughly to Kant's transcendental and empirical imagination. Finally, it is suggested that the bulk of the argument of the Ethics is conducted on the level of the ‘second kind of knowledge’, reason, but that it also contains examples of the use of the first and third kinds of knowledge. 相似文献
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Studies in East European Thought - This article considers the history of Soviet Spinoza studies after World War II. V.V. Sokolov, editor of the last Soviet publication of Spinoza’s... 相似文献
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Paul Wienpahl 《Inquiry (Oslo, Norway)》2013,56(1-4):64-94
With the proviso that Spinoza's concerns were philosophical, not medical, we examine the Ethics with a view to bringing out those aspects of it which are of import for mental health. We find that the Ethics surrounds the idea that man can be egoless in the Buddhist sense of that term. This concept provides a criterion of mental health. Further, according to Spinoza's theory of the Affections, those which are passive include some which are based on pain. These he ‘enumerates among the diseases’. And for them he provides, in Part V, specific ‘remedies’. This in turn leads him to equate ‘Mental Freedom or beatitude’ with a ‘healthy Mind’. We thus have in Part V additional possible criteria of mental health. Finally, there is the suggestion that philosophy for Spinoza was a kind of therapy.’ There is not a philosophical method, though there are indeed methods, like different therapies. — The philosopher's treatment of a question is like the treatment of an illness. — A main cause of philosophical disease — a onesided diet . . . Wittgenstein This doctrine of knowledge first and action later is not a minor disease . . . My present advocacy of the unity of knowledge and action is precisely the medicine for that disease. Wang Yang‐ming When asked by two disciples which of the views of each was correct, Wang replied: both are. Which is used depends on the kind of person you are trying to help. Some persons need this one, others that. 相似文献
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Frank Lucash 《Philosophia》2012,40(2):305-317
Friendships have always been one of the most valuable assets in the lives of human beings, and friendships were of utmost
importance to Spinoza. There are different kinds of friendship but for Spinoza genuine friendship can only occur among those
who pursue the truth. In this paper I will (1) point out what Spinoza means by the truth, (2) show how friendships are possible
even though there is tension in our lives between our desire to preserve ourselves and our desire to preserve others, (3)
differentiate two kinds of friendship, and (4) see what if anything is missing from his account of friendship. 相似文献
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R. J. McShea 《Inquiry (Oslo, Norway)》2013,56(1-4):133-143
Spinoza's concept of ‘power’ finds expression in every major topic of which he treats. Some of the ways to the understanding of that concept are: the metaphysical, the genetic, and the political. I. Metaphysically, Spinoza distinguishes power from force or energy and defines it as the ability of a system to survive. The most interesting application of this definition is to that system, man, for whom survival means realization of his essence, achievement of understanding. II. The depth and generality of Spinoza's concept of power can be appreciated more clearly if we refer to its sources in (1) the classical analysis of ‘virtue’ beginning with Plato, (2) the traditional theological ponderings on the nature of God, and (3) the method and presuppositions of physical science. III. At the metaphysical level of analysis, power and liberty are shown to be all but synonymous. Spinoza's analysis of political power undermines previous authoritarian, hierarchical, and elitist theories of government and ends with a proof that both individual and social power flourish best under democratic government. 相似文献
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