A materialist education: Thinking with Spinoza. Spinoza on reason, passions, and the supreme good. Della Rocca (Ed.), The Oxford handbook of Spinoza. Goodman (Eds.), Jewish themes in Spinoza’s philosophy. Why Spinoza chose the Hebrews: The exemplary function of prophecy in the Theological-Political Treatise. Kelly (Trans.), Spinoza, the transindividual. The unity of transindividuality: An examination of Balibar’s philosophical practice. Peters (Ed.), Encyclopedia of educational philosophy and theory. On Spinoza’s ‘free man.’ Journal of the American Philosophical Association, 1(1), 103–120. Youpa (Eds.), Essays on Spinoza’s ethical theory. The lives of others: Spinoza on benevolence as a rational virtue. Smith (Eds.), The rationalists: Between tradition and innovation. Spinoza’s Theological-Political Treatise : A critical guide. Koistinen (Ed.), The Cambridge companion to Spinoza’s Ethics. Spinoza and the freedom of philosophizing. Spinoza on human freedom: Reason, autonomy and the good life. Appetite, reason, and education in Socrates’ ‘City of Pigs.’ Phronesis, 57(4), 332–357. Spinoza on philosophy, religion, and politics: The Theologico-Political Treatise. Why can’t we all just get along: The reasonable vs.
Potentia: Hobbes and Spinoza on power and popular politics. Cambridge University Press.ĭella Rocca, M. Garrett (Ed.), The Cambridge companion to Spinoza. Australasian Journal of Philosophy, 94(4), 631–645.ĭella Rocca, M.
Between past and future: Eight exercises in political thought. As soon as the first chord is struck I immediately smell the tartness of the sap, and both together mean to me: spring is on the way. From that time on the association of earliest spring, fragrance of elder, Schubert chords has been fixed and absolutely valid, for me.
Spinoza affectio vs affectus full#
Those chords had exactly the same fragrance as the sap of the young elder, just as bittersweet, just as strong and compressed, just as full of the forthcoming spring. Knecht recalls,Īnd now, on the day of that walk to the elderberry bushes or the day after, “ Die linden Lüfte sind erwacht,” and the first chords of the piano accompaniment assailed me like something already familiar. The main protagonist Joseph Knecht explains this mechanism with reference to a childhood memory where the smell of budding elderberry bushes mixed with the tones of Schubert to create a sensation that signaled to him the advent of spring. It is argued that teachers, specifically in the context of civic education, have more in common with prophets than with philosophers, and that their primary task is to present compelling narratives and fictions that speak to the imagination of the students while promoting peace and security and countering passions such as hatred and fear.Īs a helpful illustration, Hermann Hesse describes this psychological phenomenon vividly in his novel The Glass Bead Game. The chapter also looks into the crucial distinction Spinoza makes between prophets and philosophers, where philosophers are guided by reason whereas prophets are highly imaginative and creative in using narratives that can captivate the imagination of large groups of people. Peace and security, in turn, are conceived as preconditions for the ability of individual humans to flourish intellectually and ethically. Because humans are prone to be moved by passions, civic education becomes a way of countering dangerous passions so as to promote peace and security within the state. Focus is placed on explicating how political organization, for Spinoza, serves to compensate for natural limitations in human reason and cognition. This chapter introduces the reader to Spinoza’s political theory and it argues that Spinoza’s relational conception of human autonomy has important ramifications for how he conceives education as an integral part of civic formation and political governance.
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