baruch spinoza Quotes

Baruch Spinoza Quotes

Birth Date: 1632-11-24 (Wednesday, November 24th, 1632)
Date of Death: 1677-02-21 (Sunday, February 21st, 1677)

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Quotes

    • When you say that if I deny, that the operations of seeing, hearing, attending, wishing, &c., can be ascribed to God, or that they exist in Him in any eminent fashion, you do not know what sort of God mine is; I suspect that you believe there is no greater perfection than such as can be explained by the aforesaid attributes. I am not astonished; for I believe that, if a triangle could speak, it would say, in like manner, that God is eminently triangular, while a circle would say that the divine nature is eminently circular. Thus each would ascribe to God its own attributes, would assume itself to be like God, and look on everything else as ill-shaped. The briefness of a letter and want of time do not allow me to enter into my opinion on the divine nature, or the questions you have propounded. Besides, suggesting difficulties is not the same as producing reasons. That we do many things in the world from conjecture is true, but that our redactions are based on conjecture is false. In practical life we are compelled to follow what is most probable; in speculative thought we are compelled to follow truth. A man would perish of hunger and thirst, if he refused to eat or drink, till he had obtained positive proof that food and drink would be good for him. But in philosophic reflection this is not so. On the contrary, we must take care not to admit as true anything, which is only probable. For when one falsity has been let in, infinite others follow. Again, we cannot infer that because sciences of things divine and human are full of controversies and quarrels, therefore their whole subject-matter is uncertain; for there have been many persons so enamoured of contradiction, as to turn into ridicule geometrical axioms.
    • My opinion concerning God differs widely from that which is ordinarily defended by modern Christians. For I hold that God is of all things the cause immanent, as the phrase is, not transient. I say that all things are in God and move in God, thus agreeing with Paul, and, perhaps, with all the ancient philosophers, though the phraseology may be different; I will even venture to affirm that I agree with all the ancient Hebrews, in so far as one may judge from their traditions, though these are in many ways corrupted. The supposition of some, that I endeavour to prove in the Tractatus Theologico-Politicus the unity of God and Nature (meaning by the latter a certain mass or corporeal matter), is wholly erroneous. As regards miracles, I am of opinion that the revelation of God can only be established by the wisdom of the doctrine, not by miracles, or in other words by ignorance.
    • I make this chief distinction between religion and superstition, that the latter is founded on ignorance, the former on knowledge; this, I take it, is the reason why Christians are distinguished from the rest of the world, not by faith, nor by charity, nor by the other fruits of the Holy Spirit, but solely by their opinions, inasmuch as they defend their cause, like everyone else, by miracles, that is by ignorance, which is the source of all malice; thus they turn a faith, which may be true, into superstition.
    • I do not think it necessary for salvation to know Christ according to the flesh: but with regard to the Eternal Son of God, that is the Eternal Wisdom of God, which has manifested itself in all things and especially in the human mind, and above all in Christ Jesus, the case is far otherwise. For without this no one can come to a state of blessedness, inasmuch as it alone teaches, what is true or false, good or evil. And, inasmuch as this wisdom was made especially manifest through Jesus Christ, as I have said, His disciples preached it, in so far as it was revealed to them through Him, and thus showed that they could rejoice in that spirit of Christ more than the rest of mankind. The doctrines added by certain churches, such as that God took upon Himself human nature, I have expressly said that I do not understand; in fact, to speak the truth, they seem to me no less absurd than would a statement, that a circle had taken upon itself the nature of a, square. This I think will be sufficient explanation of my opinions concerning the three points mentioned. Whether it will be satisfactory to Christians you will know better than I.
    • You seem to wish to employ reason, and ask me, 'How I know that my philosophy is the best among all that have ever been taught in the world, or are being taught, or ever will be taught?' a question which I might with much greater right ask you; for I do not presume that I have found the best philosophy, I know that I understand the true philosophy. If you ask in what way I know it, I answer: In the same way as you know that the three angles of a triangle are equal to two right angles: that this is sufficient, will be denied by no one whose brain is sound, and who does not go dreaming of evil spirits inspiring us with false ideas like the true. For the truth is the index of itself and of what is false. But you, who presume that you have at last found the best religion, or rather the best men, on whom you have pinned your credulity, you, 'who know that they are the best among all who have taught, do now teach, or shall in future teach other religions. Have you examined all religions, ancient as well as modern, taught here and in India and everywhere throughout the world? And, if you, have duly examined them, how do you know that you have chosen the best' since you can give no reason for the faith that is in you? But you will say, that you acquiesce in the inward testimony of the Spirit of God, while the rest of mankind are ensnared and deceived by the prince of evil spirits. But all those outside the pale of the Romish Church can with equal right proclaim of their own creed what you proclaim of yours. As to what you add of the common consent of myriads of men and the uninterrupted ecclesiastical succession, this is the very catch-word of the Pharisees. They with no less confidence than the devotees of Rome bring forward their myriad witnesses, who as pertinaciously as the Roman witnesses repeat what they have heard, as though it were their personal experience. Further, they carry back their line to Adam. They boast with equal arrogance, that their Church has continued to this day unmoved and unimpaired in spite of the hatred of Christians and heathen. They more than any other sect are supported by antiquity. They exclaim with one voice, that they have received their traditions from God Himself, and that they alone preserve the Word of God both written and unwritten. That all heresies have issued from them, and that they have remained constant through thousands of years under no constraint of temporal dominion, but by the sole efficacy of their superstition, no one can deny. The miracles they tell of would tire a thousand tongues. But their chief boast is, that they count a far greater number of martyrs than any other nation, a number which is daily increased by those who suffer with singular constancy for the faith they profess; nor is their boasting false. I myself knew among others of a certain Judah called the faithful, who in the midst of the flames, when he was already thought to be dead, lifted his voice to sing the hymn beginning, 'To Thee, O God, I offer up my soul,' and so singing perished.
    • Nature is satisfied with little; and if she is, I am also.
    • The ordinary surroundings of life which are esteemed by men (as their actions testify) to be the highest good, may be classed under the three heads - Riches, Fame, and the Pleasures of Sense: with these three the mind is so absorbed that it has little power to reflect on any different good.
    • A definition, if it is to be called perfect, must explain the inmost essence of a thing, and must take care not to substitute for this any of its properties. In order to illustrate my meaning, without taking an example which would seem to show a desire to expose other people's errors, I will choose the case of something abstract, the definition of which is of little moment. Such is a circle. If a circle be defined as a figure, such that all straight lines drawn from the center to the circumference are equal, every one can see that such a definition does not in the least explain the essence of a circle, but solely one of its properties. Though, as I have said, this is of no importance in the case of figures and other abstractions, it is of great importance in the case of physical beings and realities: for the properties of things are not understood so long as their essences are unknown. If the latter be passed over, there is necessarily a perversion of the succession of ideas which should reflect the succession of nature, and we go far astray from our object.
    • (1) Men would never be superstitious, if they could govern all their circumstances by set rules, or if they were always favoured by fortune: but being frequently driven into straits where rules are useless, and being often kept fluctuating pitiably between hope and fear by the uncertainty of fortune's greedily coveted favours, they are consequently, for the most part, very prone to credulity. (2) The human mind is readily swayed this way or that in times of doubt, especially when hope and fear are struggling for the mastery, though usually it is boastful, over-confident, and vain. (3) This as a general fact I suppose everyone knows, though few, I believe, know their own nature; no one can have lived in the world without observing that most people, when in prosperity, are so over-brimming with wisdom (however inexperienced they may be), that they take every offer of advice as a personal insult, whereas in adversity they know not where to turn, but beg and pray for counsel from every passer-by. (4) No plan is then too futile, too absurd, or too fatuous for their adoption; the most frivolous causes will raise them to hope, or plunge them into despair - if anything happens during their fright which reminds them of some past good or ill, they think it portends a happy or unhappy issue, and therefore (though it may have proved abortive a hundred times before) style it a lucky or unlucky omen. (5) Anything which excites their astonishment they believe to be a portent signifying the anger of the gods or of the Supreme Being, and, mistaking superstition for religion, account it impious not to avert the evil with prayer and sacrifice. (6) Signs and wonders of this sort they conjure up perpetually, till one might think Nature as mad as themselves, they interpret her so fantastically. (7) Thus it is brought prominently before us, that superstition's chief victims are those persons who greedily covet temporal advantages; they it is, who (especially when they are in danger, and cannot help themselves) are wont with Prayers and womanish tears to implore help from God: upbraiding Reason as blind, because she cannot show a sure path to the shadows they pursue, and rejecting human wisdom as vain; but believing the phantoms of imagination, dreams, and other childish absurdities, to be the very oracles of Heaven. (8) As though God had turned away from the wise, and written His decrees, not in the mind of man but in the entrails of beasts, or left them to be proclaimed by the inspiration and instinct of fools, madmen, and birds. Such is the unreason to which terror can drive mankind! (9) Superstition, then, is engendered, preserved, and fostered by fear.
    • As men's habits of mind differ, so that some more readily embrace one form of faith, some another, for what moves one to pray may move another to scoff, I conclude ... that everyone should be free to choose for himself the foundations of his creed, and that faith should be judged only by its fruits; each would then obey God freely with his whole heart, while nothing would be publicly honoured save justice and charity.
    • Prophecy really includes ordinary knowledge; for the knowledge which we acquire by our natural faculties depends on knowledge of God and His eternal laws; but ordinary knowledge is common to all men as men, and rests on foundations which all share, whereas the multitude always strains after rarities and exceptions, and thinks little of the gifts of nature; so that, when prophecy is talked of, ordinary knowledge is not supposed to be included. Nevertheless it has as much right as any other to be called Divine, for God's nature, in so far as we share therein, and God's laws, dictate it to us; nor does it suffer from that to which we give the preeminence, except in so far as the latter transcends its limits and cannot be accounted for by natural laws taken in themselves.
    • When, the prophets, in speaking of this election which regards only true virtue, mixed up much concerning sacrifices and ceremonies, and the rebuilding of the temple and city, they wished by such figurative expressions, after the manner and nature of prophecy, to expound matters spiritual, so as at the same time to show to the Jews, whose prophets they were, the true restoration of the state and of the temple to be expected about the time of Cyrus. At the present time, therefore, there is absolutely nothing which the Jews can arrogate to themselves beyond other people. As to their continuance so long after dispersion and the loss of empire, there is nothing marvellous in it, for they so separated themselves from every other nation as to draw down upon themselves universal hate, not only by their outward rites, rites conflicting with those of other nations, but also by the sign of circumcision which they most scrupulously observe. That they have been preserved in great measure by Gentile hatred, experience demonstrates.
    • In regard to intellect and true virtue, every nation is on a par with the rest, and God has not in these respects chosen one people rather than another.
    • The ultimate aim of government is not to rule, or restrain, by fear, nor to exact obedience, but contrariwise, to free every man from fear, that he may live in all possible security; in other words, to strengthen his natural right to exist and work without injury to himself or others. No, the object of government is not to change men from rational beings into beasts or puppets, but to enable them to develope their minds and bodies in security, and to employ their reason unshackled; neither showing hatred, anger, or deceit, nor watched with the eyes of jealousy and injustice. In fact, the true aim of government is liberty.
    • The more a government strives to curtail freedom of speech, the more obstinately is it resisted; not indeed by the avaricious, ... but by those whom good education, sound morality, and virtue have rendered more free. Men in general are so constituted that there is nothing they will endure with so little patience as that views which they believe to be true should be counted crimes against the laws. ... Under such circumstances they do not think it disgraceful, but most honorable, to hold the laws in abhorrence, and to refrain from no action against the government.
    • Schisms do not originate in a love of truth, which is a source of courtesy and gentleness, but rather in an inordinate desire for supremacy. From all these considerations it is clearer than the sun at noonday, that the true schismatics are those who condemn other men's writings, and seditiously stir up the quarrelsome masses against their authors, rather than those authors themselves, who generally write only for the learned, and appeal solely to reason. In fact, the real disturbers of the peace are those who, in a free state, seek to curtail the liberty of judgment which they are unable to tyrannize over.
    • The safest way for a state is to lay down the rule that religion is comprised solely in the exercise of charity and justice, and that the rights of rulers in sacred, no less than in secular matters, should merely have to do with actions, but that every man should think what he likes and say what he thinks.
    • Peace is not an absence of war, it is a virtue, a state of mind, a disposition for benevolence, confidence, justice.
    • Philosophers conceive of the passions which harass us as vices into which men fall by their own fault, and, therefore, generally deride, bewail, or blame them, or execrate them, if they wish to seem unusually pious. And so they think they are doing something wonderful, and reaching the pinnacle of learning, when they are clever enough to bestow manifold praise on such human nature, as is nowhere to be found, and to make verbal attacks on that which, in fact, exists. For they conceive of men, not as they are, but as they themselves would like them to be. Whence it has come to pass that, instead of ethics, they have generally written satire, and that they have never conceived a theory of politics, which could be turned to use, but such as might be taken for a chimera, or might have been formed in Utopia, or in that golden age of the poets when, to be sure, there was least need of it. Accordingly, as in all sciences, which have a useful application, so especially in that of politics, theory is supposed to be at variance with practice; and no men are esteemed less fit to direct public affairs than theorists or philosophers
    • I have resolved to demonstrate by a certain and undoubted course of argument, or to deduce from the very condition of human nature, not what is new and unheard of, but only such things as agree best with practice.
    • I have laboured carefully, not to mock, lament, or execrate, but to understand human actions; and to this end I have looked upon passions, such as love, hatred, anger, envy, ambition, pity, and the other perturbations of the mind, not in the light of vices of human nature, but as properties, just as pertinent to it, as are heat, cold, storm, thunder, and the like to the nature of the atmosphere, which phenomena, though inconvenient, are yet necessary, and have fixed causes, by means of which we endeavour to understand their nature, and the mind has just as much pleasure in viewing them aright, as in knowing such things as flatter the senses
    • Speaking generally, he holds dominion, to whom are entrusted by common consent affairs of state - such as the laying down, interpretation, and abrogation of laws, the fortification of cities, deciding on war and peace, &c. But if this charge belong to a council, composed of the general multitude, then the dominion is called a democracy; if the council be composed of certain chosen persons, then it is an aristocracy; and if, lastly, the care of affairs of state and, consequently, the dominion rest with one man, then it has the name of monarchy.
    • Man can, indeed, act contrarily to the decrees of God, as far as they have been written like laws in the minds of ourselves or the prophets, but against that eternal decree of God, which is written in universal nature, and has regard to the course of nature as a whole, he can do nothing.
    • In the state of nature, wrong-doing is impossible; or, if anyone does wrong, it is to himself, not to another. For no one by the law of nature is bound to please another, unless he chooses, nor to hold anything to be good or evil, but what he himself, according to his own temperament, pronounces to be so; and, to speak generally, nothing is forbidden by the law of nature, except what is beyond everyone's power.
    • Nature offers nothing that can be called this man's rather than another's; but under nature everything belongs to all - that is, they have authority to claim it for themselves. But under dominion, where it is by common law determined what belongs to this man, and what to that, he is called just who has a constant will to render to every man his own, but he unjust who strives, on the contrary, to make his own that which belongs to another.
    • If slavery, barbarism and desolation are to be called peace, men can have no worse misfortune. No doubt there are usually more and sharper quarrels between parents and children, than between masters and slaves; yet it advances not the art of household management to change a father's right into a right of property, and count children but as slaves. Slavery, then, and not peace, is furthered by handing, over the whole authority to one man.
    • He who seeks equality between unequals, seeks an absurdity.
    • All laws which can be broken without any injury to another, are counted but a laughing-stock, and are so far from bridling the desires and lusts of men, that on the contrary they stimulate them.
    • I pass, at length, to the third and perfectly absolute dominion, which we call democracy.
    • We can conceive of various kinds of democracy. But my intention is not to treat of every kind, but of that only, 'wherein all, without exception, who owe allegiance to the laws of the country only, and are further independent and of respectable life, have the right of voting in the supreme council and of filling the offices of the dominion.'
    • By that which is self-caused, I mean that of which the essence involves existence, or that of which the nature is only conceivable as existent.
    • A body is called finite because we always conceive another greater body. So, also, a thought is limited by another thought, but a body is not limited by thought, nor a thought by body.
    • By God, I mean a being absolutely infinite - that is, a substance consisting in infinite attributes, of which each expresses eternal and infinite essentiality. Explanation - I say absolutely infinite, not infinite after its kind: for, of a thing infinite only after its kind, infinite attributes may be denied; but that which is absolutely infinite, contains in its essence whatever expresses reality, and involves no negation.
    • That thing is called free, which exists solely by the necessity of its own nature, and of which the action is determined by itself alone. On the other hand, that thing is necessary, or rather constrained, which is determined by something external to itself to a fixed and definite method of existence or action.
    • By eternity, I mean existence itself, in so far as it is conceived necessarily to follow solely from the definition of that which is eternal. Explanation - Existence of this kind is conceived as an eternal truth, like the essence of a thing, and, therefore, cannot be explained by means of continuance or time, though continuance may be conceived without a beginning or end.
    • The more reality or being a thing has, the greater the number of its attributes.
    • God, or substance, consisting of infinite attributes, of which each expresses eternal and infinite essentiality, necessarily exists.
    • Nature abhors a vacuum.
    • Whatsoever is, is in God, and without God nothing can be, or be conceived.
    • God and all attributes of God are eternal.
    • Individual things are nothing but modifications of the attributes of God, or modes by which the attributes of God are expressed in a fixed and definite manner.
    • Nothing in the universe is contingent, but all things are conditioned to exist and operate in a particular manner by the necessity of the divine nature.
    • Things could not have been brought into being by God in any manner or in any order different from that which has in fact obtained.
    • Nothing exists from whose nature some effect does not follow.
    • The order and connection of ideas is the same as the order and connection of things.
    • Mind and body are one and the same individual which is conceived now under the attribute of thought, and now under the attribute of extension.
    • He, who knows how to distinguish between true and false, must have an adequate idea of true and false.
    • He, who has a true idea, simultaneously knows that he has a true idea, and cannot doubt of the truth of the thing perceived.
    • Will and Intellect are one and the same thing.
    • They seem to have conceived man in nature as a kingdom within a kingdom. For they believe that man disturbs rather than follows the course of nature, and that he has absolute power in his actions, and is not determined in the by anything else than himself. They attribute the cause of human weakness and inconstancy not to the ordinary power of nature, but to some defect or other in human nature, wherefore they deplore, ridicule, despise, or what is most common of all, abuse it: and he that can carp in the most eloquent or acute manner at the weakness of the human mind is held by his fellows as almost divine.
    • Fear cannot be without hope nor hope without fear.
    • Surely human affairs would be far happier if the power in men to be silent were the same as that to speak. But experience more than sufficiently teaches that men govern nothing with more difficulty than their tongues.
    • Pride is therefore pleasure arising from a man's thinking too highly of himself.
    • So long as a man imagines that he cannot do this or that, so long is he determined not to do it: and consequently, so long it is impossible to him that he should do it.
    • It may easily come to pass that a vain man may become proud and imagine himself pleasing to all when he is in reality a universal nuisance.
    • Hatred which is completely vanquished by love passes into love: and love is thereupon greater than if hatred had not preceded it.
    • Self-complacency is pleasure accompanied by the idea of oneself as cause.
    • It therefore comes to pass that everyone is fond of relating his own exploits and displaying the strength both of his body and his mind, and that men are on this account a nuisance one to the other.
    • I refer those actions which work out the good of the agent to courage, and those which work out the good of others to nobility. Therefore temperance, sobriety, and presence of mind in danger, etc., are species of courage; but modesty, clemency, etc., are species of nobility.
    • As for the terms good and bad, they indicate no positive quality in things regarded in themselves, but are merely modes of thinking, or notions which we form from the comparison of things with one another. Thus one and the same thing can be at the same time good, bad, and indifferent. For instance music is good to the melancholy, bad to those who mourn, and neither good nor bad to the deaf.
    • Man is a social animal.
    • Men will find that they can prepare with mutual aid far more easily what they need, and avoid far more easily the perils which beset them on all sides, by united force.
    • Although men, as a rule, are a prey to many emotions - and very few are found who are always assailed by one and the same - yet there are cases, where one and the same emotion remains obstinately fixed. We sometimes see men so absorbed in one object, that, although it be not present, they think they have it before them; when this is the case with a man who is not asleep, we say he is delirious or mad; nor are those persons who are inflamed with love, and who dream all night and all day about nothing but their mistress, or some woman, considered as less mad, for they are made objects of ridicule. But when a miser thinks of nothing but gain or money, or when an ambitious man thinks of nothing but glory, they are not reckoned to be mad, because they are generally harmful, and are thought worthy of being hated. But, in reality, Avarice, Ambition, Lust, &c., are species of madness, though they may not be reckoned among diseases.
    • Hatred can never be good. ... Here, and in what follows, I mean by hatred only hatred towards men.
    • He whose honour is rooted in popular approval must, day by day, anxiously strive, act, and scheme in order to retain his reputation. For the populace is variable and inconstant, so that, if a reputation be not kept up, it quickly withers away. Everyone wishes to catch popular applause for himself, and readily represses the fame of others. The object of the strife being estimated as the greatest of all goods, each combatant is seized with a fierce desire to put down his rivals in every possible way, till he who at last comes out victorious is more proud of having done harm to others than of having done good to himself. This sort of honour, then, is really empty, being nothing.
    • A free man thinks of death least of all things; and his wisdom is a meditation not of death but of life.
    • In refusing benefits caution must be used lest we seem to despise or to refuse them for fear of having to repay them in kind.
    • All our endeavours or desires so follow from the necessity of our nature, that they can be understood either through it alone, as their proximate cause, or by virtue of our being a part of nature, which cannot be adequately conceived through itself without other individuals.
    • In so far as men are influenced by envy or any kind of hatred, one towards another, they are at variance, and are therefore to be feared in proportion, as they are more powerful than their fellows. Yet minds are not conquered by force, but by love and high-mindedness.
    • It is before all things useful to men to associate their ways of life, to bind themselves together with such bonds as they think most fitted to gather them all into unity, and generally to do whatsoever serves to strengthen friendship. But for this there is need of skill and watchfulness. For men are diverse (seeing that those who live under the guidance of reason are few), yet are they generally envious and more prone to revenge than to sympathy. No small force of character is therefore required to take everyone as he is, and to restrain one's self from imitating the emotions of others. But those who carp at mankind, and are more skilled in railing at vice than in instilling virtue, and who break rather than strengthen men's dispositions, are hurtful both to themselves and others.
    • To give aid to every poor man is far beyond the power and the advantage of any private person. For the riches of any private person are wholly inadequate to meet such a call. Again, an individual man's resources of character are too limited for him to be able to make all men his friends. Hence providing for the poor is a duty, which falls on the State as a whole, and has regard only to the general advantage.
    • Flattery begets harmony; but only by means of the vile offence of slavishness or treachery. None are more readily taken with flattery than the proud, who wish to be first, but are not.
    • In so far as we are intelligent beings, we cannot desire anything save that which is necessary, nor yield absolute acquiescence to anything, save to that which is true: wherefore, in so far as we have a right understanding of these things, the endeavour of the better part of ourselves is in harmony with the order of nature as a whole.
    • An emotion, which is a passion, ceases to be a passion, as soon as we form a clear and distinct idea thereof.
    • The mind has greater power over the emotions and is less subject thereto, in so far as it understands all things as necessary.
    • Those are most desirous of honor and glory who cry out the loudest of its abuse and the vanity of the world.
    • He who clearly and distinctly understands himself and his emotions loves God, and so much the more in proportion as he more understands himself and his emotions.
    • God is without passions, neither is he affected by any emotion of pleasure or pain. ... Strictly speaking, God does not love or hate anyone.
    • The human mind cannot be absolutely destroyed with the body, but there remains of it something which is eternal.
    • It is not possible that we should remember that we existed before our body, for our body can bear no trace of such existence, neither can eternity be defined in terms of time, or have any relation to time. But, notwithstanding, we feel and know that we are eternal. For the mind feels those things that it conceives by understanding, no less than those things that it remembers.
    • The more we understand particular things, the more do we understand God.
    • Whatsoever the mind understands under the form of eternity, it does not understand by virtue of conceiving the present actual existence of the body, but by virtue of conceiving the essence of the body under the form of eternity.
    • He, who possesses a body capable of the greatest number of activities, possesses a mind whereof the greatest part is eternal.
    • Most people seem to believe that they are free, in so far as they may obey their lusts, and that they cede their rights, in so far as they are bound to live according to the commandments of the divine law. They therefore believe that piety, religion, and, generally, all things attributable to firmness of mind, are burdens, which, after death, they hope to lay aside, and to receive the reward for their bondage, that is, for their piety and religion ; it is not only by this hope, but also, and chiefly, by the fear of being horribly punished after death, that they are induced to live according to the divine commandments, so far as their feeble and infirm spirit will carry them. If men had not this hope and this fear, but believed that the mind perishes with the body, and that no hope of prolonged life remains for the wretches who are broken down with the burden of piety, they would return to their own inclinations, controlling everything in accordance with their lusts, and desiring to obey fortune rather than themselves. Such a course appears to me not less absurd than if a man, because he does not believe that he can by wholesome food sustain his body for ever, should wish to cram himself with poisons and deadly fare ; or if, because he sees that the mind is not eternal or immortal, he should prefer to be out of his mind altogether, and to live without the use of reason; these ideas are so absurd as to be scarcely worth refuting.
    • Blessedness is not the reward of virtue, but virtue itself; neither do we rejoice therein, because we control our lusts, but, contrariwise, because we rejoice therein, we are able to control our lusts.
    • Since human power in controlling the emotions consists solely in the understanding, it follows that no one rejoices in blessedness, because he has controlled his lusts, but, contrariwise, his power of controlling his lusts arises from this blessedness itself.
    • The ignorant man is not only distracted in various ways by external causes without ever gaining the true acquiescence of his spirit, but moreover lives, as it were unwitting of himself, and of God, and of things, and as soon as he ceases to suffer, ceases also to be. Whereas the wise man, in so far as he is regarded as such, is scarcely at all disturbed in spirit, but, being conscious of himself, and of God, and of things, by a certain eternal necessity, never ceases to be, but always possesses true acquiescence of his spirit. If the way which I have pointed out as leading to this result seems exceedingly hard, it may nevertheless be discovered. Needs must it be hard, since it is so seldom found. How would it be possible, if salvation were ready to our hand, and could without great labour be found, that it should be by almost all men neglected? But all things excellent are as difficult as they are rare.
    • Time carries him as the river carries A leaf in the downstream water. No matter. The enchanted one insists And shapes God with delicate geometry. Since his illness, since his birth, He goes on constructing God with the word. The mightiest love was granted him Love that does not expect to be loved.
    • Of Bruno, as of Spinoza, it may be said that he was 'God-intoxicated.' He felt that the Divine Excellence had its abode in the very heart of Nature and within his own body and spirit. Indwelling in every dewdrop as in the innumerable host of heaven, in the humblest flower and in the mind of man, he found the living spirit of God, setting forth the Divine glory, making the Divine perfection and inspiring with the Divine love.
    • Spinoza is, for me, the prince of philosophers.
    • Spinoza: the absolute philosopher, whose Ethics is the foremost book on concepts.
    • Spinoza is the Christ of philosophers, and the greatest philosophers are hardly more than apostles who distance themselves from or draw near to this mystery.
    • 'Spinoza did not seek to found a sect, and he founded none'; yet all philosophy after him is permeated with his thought.
    • The religious geniuses of all ages have been distinguished by this kind of religious feeling, which knows no dogma and no God conceived in man's image; so that there can be no church whose central teachings are based on it. Hence it is precisely among the heretics of every age that we find men who were filled with this highest kind of religious feeling and were in many cases regarded by their contemporaries as atheists, sometimes also as saints. Looked at in this light, men like Democritus, Francis of Assisi, and Spinoza are closely akin to one another.
    • I believe in Spinoza's God, Who reveals Himself in the lawful harmony of the world, not in a God Who concerns Himself with the fate and the doings of mankind.
    • How much do I love that noble man More than I could tell with words I fear though he'll remain alone With a holy halo of his own.
    • These distinctions make sense only when AR [absolute perfection in some respects, relative perfection in all others] is assumed (hence Spinoza's failure, who assumed mere A). Just as AR is the whole positive content of perfection, so CW, or the conception of the Creator-and-the-Whole-of-what-he-has-created as constituting one life, the super-whole which in its everlasting essence is uncreated (and does not necessitate just the parts which the whole has) but in its de facto concreteness is created - this panentheistic doctrine contains all of deism and pandeism except their arbitrary negations. Thus ARCW, or absolute-relative panentheism, is the one doctrine that really states the whole of what all theists, if not all atheists as/well, are implicitly talking about.
    • Thought must begin by placing itself at the standpoint of Spinozism; to be a follower of Spinoza is the essential commencement of all Philosophy.
    • Through the seventeenth and eighteenth centuries, Bruno's ideas were widely imparted, borrowed, sounded; almost never, though, with the name Giordano Bruno attached to them. Kepler once chided Galileo for omitting his debt to Bruno; yet we can discern Kepler's own indifference... Later generations would evoke Bruno's writings to the phrase, without quoting or acknowledging him. Recent scholarship on Spinoza, for example, cites Bruno's powerful exertion on his thought about infinity and on his style. Never does Spinoza cite Bruno by name.
    • Ein Gottbetrunkener Mensch
    • Woe to him who in passing should hurl an insult at this gentle and pensive head. He would be punished, as all vulgar souls are punished, by his very vulgarity, and by his incapacity to conceive what is divine. This man, from his granite pedestal, will point out to all men the way of blessedness which he found; and ages hence, the cultivated traveler, passing by this spot, will say in his heart, 'The truest vision ever had of God came, perhaps, here.'
    • The noblest and most lovable of the great philosophers.
    • My atheism, like that of Spinoza, is true piety toward the universe and denies only gods fashioned by men in their own image, to be servants of their human interests.
    • With the judgment of the angels and the sentence of the saints, we anathematize, execrate, curse and cast out Baruch de Espinoza, the whole of the sacred community assenting, in presence of the sacred books with the six-hundred-and-thirteen precepts written therein, pronouncing against him the malediction wherewith Elisha cursed the children, and all the maledictions written in the Book of the Law. Let him be accursed by day, and accursed by night; let him be accursed in his lying clown, and accursed in his rising up; accursed in going out and accursed in coming in. May the Lord never more pardon or acknowledge him; may the wrath and displeasure of the Lord burn henceforth against this man. load him with all the curses written in the Book of the Law, and blot out his name from under the sky; may the Lord sever him from evil from all the tribes of Israel, weight him with all the maledictions of the firmament contained in the Book of Law; and may all ye who are obedient to the Lord your God be saved this day. Hereby then are all admonished that none hold converse with him by word of mouth, none hold communication with him by writing; that no one do him any service, no one abide under the same roof with him, no one approach within four cubits length of him, and no one read any document dictated by him, or written by his hand.
    • baruch spinoza

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