By Brayton Polka
<span><span><span>In </span><span style="font-style:italic;">Between Philosophy and faith Volumes I and II,</span><span> Brayton Polka examines Spinoza's 3 significant works--on faith, politics, and ethics--in order to teach that his suggestion is straight away biblical and glossy. Polka argues that Spinoza is biblical purely insofar as he's understood to be one of many nice philosophers of modernity and that he's sleek in basic terms while it's understood that he's precise in making the translation of the Bible critical to philosophy and philosophy vital to the translation of the Bible. This booklet and its spouse quantity are crucial interpreting for any student of Spinoza.</span></span></span>
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Additional info for Between Philosophy and Religion: Spinoza, the Bible, and Modernity, Volume 2: Politics and Ethics
They do not know the true basis of their appetite or, consequently, of their utile. qxd 5/25/10 5:53 PM Page 17 Consciousness, Desire, and the Duality of Existence 17 then it will have to apply equally to himself, that is, to the Ethics, and to readers of the Ethics. The hermeneutical principle that Spinoza here assumes as the foundation of teleological prejudice is that one cannot begin (to think and to exist) outside of (without) the ontological argument proving the necessary existence of the cause of itself and that this proof presupposes a radical critique of the prejudice, or superstition, underlying all notions of finite teleology.
Yet, as I indicated earlier, if our affects were not only a part of nature, that is, if they were totally subject to nature (as to final causes of which we had no knowledge)—if we were not merely partially ignorant but rather totally ignorant of our passive affects, if our affects were totally passive (enslaved)—then we would not even know that we were part of nature. In order to know, to account for the fact, that we are (only) partially subject to nature, we must also know that we are free (of nature), that is, subject solely to what follows freely from and can be explained by our own nature or essence as its own adequate cause (the cause of itself).
They reprise the ontological argument of St. Anselm that high medieval scholastics such as Maimonides and Thomas Aquinas had rejected in the name of the first and final causes of Aristotle. Later medieval and early modern theology, philosophy, and science (not to mention literature and the fine arts15) are fundamentally concerned with— when they are not merely reactionary—the systematic elimination of finite teleology (first and final causes) from the concepts of human no less than of divine being.