The Philosophy of Spinoza

The Philosophy of Spinoza by Benedictus de Spinoza

Spinoza's political philosophy is scattered in three books, the Theologico-political Treatise, the Ethics and the Political Treatise. A first look at its main principles could bring the uninformed reader to believe that it is the same as Hobbes's. Yet both theories differ in their conclusions. Spinoza's political philosophy is also a philosophy of the conatus, the individual tendency to exist, which cannot be brought to extinction even in the most powerful Leviathan, even in the worst of authoritarian regimes. Every individual, in Spinoza's opinion, has a natural right. This right includes everything that he desires and he is able to obtain. As a result, my own natural right is the equivalent of my individual strength or power. Hence, in Spinoza's political philosophy subjective rights (e.g. human rights) do not exist by nature, they are an institution of society, they only exist in the civil state. Moreover, according to Spinoza the notions of right and wrong have no meaning before society, since in the natural state there are no common norms, only individual desires (desires which can bring some people to dominate other weaker people). How can civil society exist if people are only dominated by their own impulse to live? Through many ways. First, through the action of affections, the same ones that are described in the Ethics. Those affections, my feelings, will bring me to cluster, to gather with people similar to myself: this similarity reinforces the feeling or representation of my own existence. In a similar fashion, human needs will also play a role: society, through distribution and specialisation of each task, can provide more goods than I can generate myself and with less effort. This is why the sciences and the arts can only develop in societies, where there is time to attend to things other than one's own survival. This fear, the need to constantly look after danger and threats and to live in constant tension, is the third cause or root phenomenon of society. Society brings me protection and security. We see hence that Spinoza, while incorporating in his work Hobbesian arguments (the argument of fear), develops a distinct analysis that will bring him to different conclusions: the need of a free society. Here individuals never entirely renounce their individual right of nature. If in the Theologico-Political Treatise Spinoza refers to the notion of a pact that would be at the root of civil society, this notion disappears in the Political Treatise. People are not brought to form a society by their free will, but rather by their affections, or domination (a great number of individuals gathered through the authority of an unusually strong or charismatic man could also be a way to explain the birth of civil society). They are not passive subjects under the power of an absolute sovereign, but rather citizens that bring their own strength to the State. The power of the state exists in Spinoza's opinion only through the gathering of individual powers, powers which the society incorporates and can even develop if its political institutions are well designed. "Well designed" means that they must induce political leaders to act according to the rules, by their own will. In Spinoza's political philosophy, state is not opposed to the society but it is the apparatus that gives a certain form or existence to the society, to a gathering of human beings. It is not transcendent to it, as it is in Hobbes's philosophy.

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