Spinoza’s Ethics

Author(s):  
Don Garrett

This chapter provides an introductory overview of Spinoza’s philosophy as expressed in his Ethics. It includes descriptions and analyses of his “rationalist” approach to philosophical understanding; his monistic substance/mode metaphysics and his naturalistic pantheism; his necessitarian account of the parallelism and identity between mind and body; his theory of the emotions and the universal striving for self-preservation; his ethical doctrines as expressed in propositions about virtue, reason, freedom, and the good; and his conceptions of blessedness, intellectual love, and the mind’s eternity. In doing so, it shows how each of these elements depends logically on those that come before it in the Ethics.

2003 ◽  
Vol 53 ◽  
pp. 141-157
Author(s):  
David Cockburn

We may think of the core of Cartesian dualism as being the thesis that each of us is essentially a non-material mind or soul: ‘non-material’ in the sense that it has no weight, cannot be seen or touched, and could in principle continue to exist independently of the existence of any material thing. That idea was, of course, of enormous importance to Descartes himself, and we may feel that having rejected it, as most philosophers now have, we have rejected what is of greatest philosophical significance in Descartes' conception of the self. That would, I believe, be a mistake. Something akin to the Cartesian mind-body contrast still has a pervasive grip on philosophical thought across a whole range of issues. The contrast is, I believe, reflected in common philosophical versions of the contrasts between mind and body, fact and value, reason and emotion, word and deed, reason and persuasion, and no doubt others. My central concern in this paper is, however, a familiar philosophical understanding of the relation between, on the one hand, belief and its articulation in words and, on the other, action or feeling.


2014 ◽  
Vol 18 (2) ◽  
pp. 103-112
Author(s):  
Garry Cockburn

The place and role of the body within psychodynamic psychotherapy has a long and complex history. Psychoanalysis has traditionally seen the body as being the location for negative psychosomatic enactments rather than as a dynamic part of the therapeutic process. This paper shows that the dialectical yet unitary relationship between mind and body has been recognised by some key psychoanalytic writers, such as Bion and Ogden. It describes how four trends in modern psychotherapy, e.g., the study of transference phenomena, trauma recovery, infant studies, and affective neuroscience are bringing the body back into focus for all practitioners. The paper then attempts to provide a conceptualisation of how the whole body can be brought back into psychotherapy through an understanding of what has been excluded and included. It highlights the importance of a dialogical approach among psychotherapies and provides a philosophical understanding of why the whole person, mind and body, needs to be “known” in the therapeutic relationship. Waitara He roa he whīwhiwhi te whakapapa o te wāhi me te mahi a te tinana i roto i ngā mahi hihiko whakaora hinengaro. Tūturu, ki tā te wewetehinengaro ko te tinana te wāhi whakaata hinengaro tōraro, ehara i te wāhi hihiko o te mahi haumanu. He whakaaturanga tā tēnei tuhinga ko te arohaehaenga he aha koa te pāngatahi o te ihomatua me te tinana kua kitea e mātau ana ētahi kaituhi kaiwhakaora hinengaro matua, pēnei i a Bion rāua ko Ogden. E whakaahua ana i ngā whainga e whā i roto i te whakaoranga hinengaro o tēnei wā, hei tauira: te whai mātauranga o te whakawhitinga puiaki, te whakaora mamae, te mātauranga kōhungahunga, te aropūtaiao e whakahoki mai ana i te tinana hei arotahi mā te katoa o ngā kaiwhakawaiwai. Kātahi ka whakatau te tuhinga ki te whakarato i tētahi ariāhanga ara whakahoki mai i te tinanan ki te whakaoranga hinengaro mā te mātatau ki ngā whakaputanga me ngā whakaurunga. Ka miramirahia te nui o te kōrerotahi ā ngā kaiwhakaorahinengaro, ā, ka whakaratohia he mātauranga mātāpono kia āta mōhiotia te katoa o te tangata, te hinengaro te tinana i roto i ngā pānga haumanu.


2003 ◽  
Author(s):  
Robert Kirk
Keyword(s):  

2016 ◽  
Vol 47 (4) ◽  
pp. 187-200 ◽  
Author(s):  
Mark H. White ◽  
Ludwin E. Molina

Abstract. Five studies demonstrate that athletic praise can ironically lead to infrahumanization. College athletes were seen as less agentic than college debaters (Studies 1 and 2). College athletes praised for their bodies were also seen as less agentic than college athletes praised for their minds (Study 3), and this effect was driven by bodily admiration (Study 4). These effects occurred equally for White and Black athletes (Study 1) and did not depend on dualistic beliefs about the mind and body (Study 2), failing to provide support for assumptions in the literature. Participants perceived mind and body descriptions of both athletes and debaters as equally high in praise (Study 5), demonstrating that infrahumanization may be induced even if descriptions of targets are positively valenced. Additionally, decreased perceptions of agency led to decreased support for college athletes’ rights (Study 3).


1974 ◽  
Vol 19 (10) ◽  
pp. 741-742
Author(s):  
SANDRA GRAY LEON
Keyword(s):  

1958 ◽  
Vol 3 (1) ◽  
pp. 3-4
Author(s):  
CONRAD G. MUELLER
Keyword(s):  

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