Spinoza, Perlin Kircos
I remember not long for one last conference without any of my classes at the University of Florida . Was given by Galil Israeli Shahar distinguished professor, and his topic was briefly exposed to the Treaty theological-political and Baruch Spinoza's Ethics. Enough to start, since it only had two college hours to try to "make something" imprinted on the minds of the unsuspecting audience.
Reading the subject began to recognize as Spinoza's personal experiences were reflected post in his work, especially in his most political. Remember how the same Spinoza, a Jew (specifically pig) who works in a very Protestant Amsterdam and who was coming to an early illustration, represents a dichotomy between Judaism (secret and therefore real) and the environment officially Christian (of required Yards ) where he developed his treatises. His expulsion from Kehilla his excommunication because of his attacks but his religious texts and inflammatory work his criticism on the traditional biblical interpretations have led many scholars to regard him as the first modern Jewish.
proposisiones the first study of its Ethics and the subsequent verification of the existence of God through the use of purely rational and logical tools. Although the progression of prepositions and axioms trying to prove the existence of God as "a substance consisting of infinite attributes" seemed a bit cumbersome at first, it is possible after a moment of analysis, reach a state where enunciaods seem more clear and you can see, even well above, an accurate logic that works in parallel to each argument. It's a bit complicated because each proposition is built on the logic of the foregoing. As in a number of structures that form a unified proposal on making the whole proposition of Spinoza's ideas. In this way, Spinoza creates a system through Aristotle's syllogistic logic. His proposals do not conflict with each other, on the contrary flow from idea to idea and so, in affirmation statement the reader is guided to the last and most importantly where it is found effectively "the existence of God." The implications of these inferences are very important because Spinoza leads the reader to conclude that "God is immanent and not outward, and that He dwells within the same system." Thus, the perspective of both Christianity and Judaism is in between that as this juxtaposed against the ideas of Spinoza, who in turn cast doubt on the God beyond, the God of the afterlife, the God who works outside the system.
This important work transferred to the God of "The God of revelation" the God of philosophical substance, of a theological monotheism to monism philosophical discourse of blind faith to the discourse of logic, reason, but in more general terms of teleology to mechanism. After Spinoza there is no telos the existence of a direct relationship between God and humans. The new discourse takes the form of a mechanism and leaves after a reason justifies human existence. The idea of \u200b\u200bcreation of man by God becomes an illusion. As early as Spinoza observed in construction A diagram and a basis on which the Enlightenment and modernity will be settled later.
After a short break we resumed the discussion, but to discuss another book of Spinoza. The new topic was to study the first chapters of the Treaty theological-political. The idea that most impressed me was the following. Professor Shahar explained how the central government should abandon the discourse of fear and manipulation and adopt one that holds the virtues of freedom, reason and tolerance. Some years ago the English Hobbes suggested that, when speaking of a social contract the state could exercise sovereign authority but abuses of power would have been inevitable, and these should be accepted as the price for peace. Spinoza argues very dissimilar. He advocates a regime based on reason and tolerance. Thus, this mechanism can not endanger the order of society, but on the contrary, the recipient's progress and prosperity of society. This set of ideas established the importance, at least in theory the public sphere and civic institutions such as Parliament, the journalistic mission founded on pluralism and religious tolerance and civil.
Spinoza's criticism, attacking the regime based on fear, extends into the religious sphere. Spinoza methodically studied this system of domination based on superstition, ignorance and fear. Spinoza uses the figure of the prophet as one who is carried away by the imagination as much as for its conception of divine revelation. For Spinoza, the discourse of prophecy is the speech of the imagination. This deconstruction of the prophetic you can interpret the Holy Scripture as a great work of literature. In addition, there is a dialectic between the prophet, a man of revelation, lawgiver, and patriarch, and the philosopher, known for its thought rational and systematic inquiry. Professor Shahar added: "The philosopher is better than the prophet because they are not caught up in ecstasy or aesthetics. The philosopher reveals the divine structure (the god of logos , void of any religious symbol ), the necessary universal law of human behavior. On the contrary, the prophets of the past were not reasonable enough, in this sense St. Paul is better than Moses. " The reason for these statements is based on the idea that the philosopher is one who studies these complexities and uses tools and razonales methodical, and this, to formulate a well-defined model of how society would have to contain and hold elements of different faiths and simultaneously work effectively and peacefully. The prophet, on the other end of the political spectrum, is guided by his epiphany and revelation is derived, according to Spinoza, for his imagination and sense of beauty. Spinoza is a cornerstone in the Western philosophical study, influence on his contemporaries and susesores, and required curriculum of religious study and philosophy, the Sephardic Jew is a key point when trying to define terms open and complex as modernity, atheism, hermeneutics, the prophet, etc.
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