Apart from his critique of Kant, Maimon’s significance for the history of philosophy lies in his crucial role in the rediscovery of Spinoza by the German Idealists. Specifically, Maimon initiated a change from the common eighteenth-century view of Spinoza as the great ‘atheist’ to the view of Spinoza as an ‘acosmist’, i.e., a thinker who propounded a deep, though unorthodox, religious view denying the reality of the world and taking God to be the only real being. I have discussed this (...) aspect of Maimon’s philosophy in other places, and though the topic of the current paper has an interesting relation to certain doctrines of Spinoza, I will not develop this issue here. Neither of these two issues -- Maimon’s criticism of Kant or his original interpretation of Spinoza -- was considered by Maimon as his main contribution to philosophy. There is little doubt that if Maimon were asked to point out his single most important innovation he would have picked his doctrine of the Principle of Determinability [Satz der Bestimmbarkeit]. Regarding this doctrine Maimon writes: ... [T]he principle of determinability laid down in this work is a principle of all objectively real thought, and consequently of philosophy as a whole too. All the propositions of philosophy can be derived from, and be determined by it [woraus sich alle Sätze herleiten und wodurch sie sich bestimmen lassen]. … I have made available a supreme principle of all objectively real thought, viz., the principle of determinability... and have established as the ground of the whole of pure philosophy -- a principle which, if it is ever grasped, will, I hope, withstand every scrutiny. These claims may strike the reader as somewhat presumptuous, to say the least. But, if we pay attention to the last sentence of the passage, we can see that Maimon doubts whether his great finding will ever be understood. It is not unlikely that in this phrase (“wenn er nur einmal eingesehen werden wird”) Maimon was reacting to his own repeatedly unsuccessful attempts to explain the principle. The fate of Maimon’s principle has not been much better in the few works written on Maimon’s philosophy, and though almost all commentators agree that the principle of determinability is the linchpin of the positive philosophy Maimon was trying to develop, we do not yet have a clear explanation of this principle, or of the reason why Maimon assigns such importance to it. Recently, Oded Schechter developed an excellent reading of this principle, and in most aspects my view agrees with his (primarily, in its rejecting the attempt to explain the principle as a version of Leibniz’s predicate-in-subject [Praedicatum inest subjecto] containment thesis). My paper consists of two parts. The first is expository in nature. In this part, I spell out briefly the main aspects of Maimon’s principle of determinability and its aims. In the second part, I examine Maimon’s surprising claim that once we accept the principle of determinability, we have to deny the possibility of two subjects sharing the same predicate. Maimon provides several proofs for this highly counterintuitive claim, and I will try to clarify and evaluate these proofs. (shrink)

Yitzhak Benbaji and Daniel Statman present a new theory on the ethics of war which shows that wars can be morally justified at both the ad bellum level and the in bello level.

Harry Wolfson’s celebrated two-volume study of Spinoza – The Philosophy of Spinoza: Unfolding the Latent Process of His Reasoning – appeared in 1934 with Harvard University Press. The book originated in a series of five studies Wolfson published in the Chronicon Spinozanum between 1921 and 1926. In the Chronicon, Wolfson announced that the studies published in the journal are instalments from a planned larger work, to be titled: “Spinoza, the Last of the Mediaevals: A Study of the Ethica Ordine Geometrico (...) Demonstrata in the light of a hypothetically constructed Ethica More Scholastico Rabbinicoque Demonstrata.” In the preface to the 1934 book, Wolfson notes that the original title “had to be abandoned, as it did not seem advisable to have the title begin with the word ‘Spinoza’”. Thus, whatever stylistic reasons motivated Wolfson to amend the title, he was clearly not withdrawing from his view of Spinoza’s Ethics as being “More Scholastico Rabbinicoque Demonstrata.”. (shrink)

Larry Temkin challenged what seems to be an analytic truth about comparatives: if A is Φ-er than B and B is Φ-er than C, then, A is Φ-er than C. Ruth Chang denies a related claim: if A is Φ-er than B and C is not Φ-er than B, but is Φ to a certain degree, then A is Φ-er than C. In this paper I advance a context-sensitive semantics of gradability according to which the data uncovered by Temkin and (...) Chang leave both statements intact. (shrink)

Journal Name: The Law & Ethics of Human Rights Issue: Ahead of print.

Yitzhak Melamed here offers a new and systematic interpretation of the core of Spinoza's metaphysics. In the first part of the book, he proposes a new reading of the metaphysics of substance in Spinoza: he argues that for Spinoza modes both inhere in and are predicated of God. Using extensive textual evidence, he shows that Spinoza considered modes to be God's propria. He goes on to clarify Spinoza's understanding of infinity, mereological relations, infinite modes, and the flow of finite (...) things from God's essence. In the second part of the book, Melamed relies on this interpretation of the substance-mode relation and the nature of infinite modes and puts forward two interrelated theses about the structure of the attribute of Thought and its overarching role in Spinoza's metaphysics. First, he shows that Spinoza had not one, but two independent doctrines of parallelism. Then, in his final main thesis, Melamed argues that, for Spinoza, ideas have a multifaceted structure that allows one and the same idea to represent the infinitely many modes which are parallel to it in the infinitely many attributes. Thought turns out to be coextensive with the whole of nature. Spinoza cannot embrace an idealist reduction of Extension to Thought because of his commitment to the conceptual separation of the attributes. Yet, within Spinoza's metaphysics, Thought clearly has primacy over the other attributes insofar as it is the only attribute which is as elaborate, as complex, and, in some senses, as powerful as God. (shrink)

Effectiveness is a key criterion in assessing the justification of antibiotic resistance interventions. Depending on an intervention’s effectiveness, burdens and costs will be more or less justified, which is especially important for large scale population-level interventions with high running costs and pronounced risks to individuals in terms of wellbeing, integrity and autonomy. In this paper, we assess the case of routine hospital screening for multi-drug-resistant Gram-negative bacteria (MDRGN) from this perspective. Utilizing a comparison to screening programs for Methicillin-Resistant Staphylococcus aureus (...) (MRSA) we argue that current screening programmes for MDRGN in low endemic settings should be reconsidered, as its effectiveness is in doubt, while general downsides to screening programs remain. To accomplish justifiable antibiotic stewardship, MDRGN screening should not be viewed as a separate measure, but rather as part of a comprehensive approach. The program should be redesigned to focus on those at risk of developing symptomatic infections with MDRGN rather than merely detecting those colonised. (shrink)

C-systems were defined by Cartmell as models of generalized algebraic theories. B-systems were defined by Voevodsky in his quest to formulate and prove an initiality conjecture for type theories. They play a crucial role in Voevodsky’s construction of a syntactic C-system from a term monad. In this work, we construct an equivalence between the category of C-systems and the category of B-systems, thus proving a conjecture by Voevodsky.

My claim is that despite powerful arguments to the contrary, a coherent moral distinction between the jus in bello code and the jus ad bellum code can be sustained. In particular, I defend the traditional just war doctrine according to which the independence between the in bello and ad bellum codes reflects the moral equality between just and unjust combatants and between just and unjust non-combatants. In order to establish this, I construe an in bello proportionality condition which can be (...) satisfied by just and unjust combatants alike. (shrink)

This essay explores a view held by many critics of Israel, which posits that the October 7th massacre is a war crime that is part of a just war of independence, fought by Palestinians against Israel for over a century. Raef Zreik recently presented such a view in these pages. However, this essay argues that a proper understanding of traditional just war theory renders this view false. Even if Zionism is considered a colonial wrong, Palestinians did not have a just (...) cause for war against Zionism until after the Six-Day War in 1967 and perhaps later. Furthermore, the essay contends that the massacre is not a part of this war, as Hamas lacks the moral power to represent the Palestinian people and to fight in their name. (shrink)

Source domain verification has not received as much attention as criteria for metaphor identification in the study of conceptual metaphor. In this paper, we provide a replicable approach to source...

Zionism aimed to establish a national home for Jews in Palestine. It involved settlement of Zionist Jews in the region, despite facing resistance from many local Arabs. Was the unilateral Zionist settlement morally permissible, or was it an instance of wrongful colonialism? Three objections will be discussed here and they all stem from the Kantian ethics of state-building and the minimalistic conception of statehood that follows from it. According to the ‘neutralist objection’, the establishment of a national home is not (...) a just cause for a state building project. The ‘cosmopolitan’ objection argues that unilateral settlement is permissible only in extreme circumstances and that typically, it violates the locals’ right to self-rule. Finally, the imperialist objection argues that Zionist unilateralism exploited the wrongful colonial rule to which Arab Palestinians were subject. I will show that no Kantian objection to Zionism is decisive. (shrink)

For many of Spinoza's contemporaries and predecessors the very notion of causa sui was utterly absurd, akin to a Baron Munchausen attempting to lift himself above a river by pulling his hair up. This chapter examines Descartes’ engagement with the notion of causa sui, and shows that Spinoza understood the causation of causa sui as efficient, and not formal, causation. Proving the existence of God was the stated aim of Descartes’ Third Meditation. Descartes’ response to Caterus is pretty simple: he (...) denies that efficient causation must be spread in time. Descartes’ surprising response to Caterus drew the attention of Antoine Arnauld, the author of the Fourth Set of Objections, and, at the time, a doctoral student of theology at the Sorbonne. The young Spinoza must have watched Descartes’ struggle with the notion of causa sui with great interest. (shrink)

In this paper I explore one issue in the history of German Idealism which has been widely neglected in the existing literature. I argue that Salomon Maimon was the first to suggest that Spinoza's pantheism was a radical religious (or 'acosmistic') view rather than atheism. Following a discussion of the historical context of Maimon's engagement with Spinoza, I point out the main Spinozistic element of Maimon 's philosophy: the view of God as the material cause of the world, or as (...) the subject in which all things inhere. I argue that this doctrine was the basis of Maimon's Law of Determinability. (shrink)

The article explains the nature of the immanent cause in Spinoza. It shows that immanent causation is a distinct genus of efficient causation, i.e., an efficient cause whose effect inheres in the cause.

Michael Walzer is one of the world’s leading philosophers and political theorists. In addition to his best-known books such as Spheres of Justice , and Just and Unjust Wars , he has contributed to contemporary political debates beyond academia in the New York Times , the New Yorker and Dissent . Reading Walzer is the first book to assess the full range of Walzer’s work. An outstanding team of international contributors consider the following topics in relation to Walzer’s work: the (...) moral standing of nation states individual responsibility and laws governing the conduct of war debates over intervention and non-intervention human and minority rights moral and cultural pluralism equality justice Walzer’s radicalism and role as a critic. All chapters have been specially commissioned for this collection, and Walzer’s responses to his critics makes Reading Walzer essential reading for students of political philosophy and political theory. (shrink)

The notion of divine love was essential to medieval Christian conceptions of God. Jewish thinkers, though, had a much more ambivalent attitude about this issue. While Maimonides was reluctant to ascribe love, or any other affect, to God, Gersonides and Crescas celebrated God’s love. Though Spinoza is clearly sympathetic to Maimonides’ rejection of divine love as anthropomorphism, he attributes love to God nevertheless, unfolding his notion of amor Dei intellectualis at the conclusion of his Ethics. But is this a legitimate (...) notion within his system? In the first part of this article, I will explain some of the problems surrounding this notion, and then turn, in the second part, to consider two unsatisfactory solutions. In the third part, I will attempt to rework Spinoza’s amor Dei intellectualis from his definitions of love and the other affects in part three of the Ethics. In the fourth part, I will examine closely how Spinoza tweaks his definition of love in order to allow for the possibility of divine intellectual love, and conclude by trying to explain what motivated this move. (shrink)

The Kantian theory of private law, as Ernest Weinrib and Arthur Ripstein have developed it over the last two decades, is based on a fundamental normative truth, viz., no person is subordinate or superior to another person. Kantians construe any attempt to understand and justify the distribution of the rights-claims and rights-liberties that constitute private law in terms of aggregate welfare and/or distributive justice, as a deep category mistake. This essay outlines a ‘semi-Kantian’ theory of private law, which is like (...) Kant’s in that it understands private law as a means of instituting and protecting private freedom. Yet, semi-Kantians insist that the choice between different private law programs, which respect private freedom equally well, can at times be justified by considerations of aggregate welfare and distributive justice, as well as other considerations that concern the impact on society as a whole. (shrink)

An unparalleled collection of original essays on Benedict de Spinoza's contributions to philosophy and his enduring legacy A Companion to Spinoza presents a panoramic view of contemporary Spinoza studies in Europe and across the Anglo-American world. Designed to stimulate fresh dialogue between the analytic and continental traditions in philosophy, this extraordinary volume brings together 53 original essays that explore Spinoza's contributions to Western philosophy and intellectual history. A diverse team of established and emerging international scholars discuss new themes and classic (...) topics to provide a uniquely comprehensive picture of one of the most influential metaphysicians of all time. Rather than simply summarizing the body of existing scholarship, the Companion develops new ideas, examines cutting-edge scholarship, and suggests directions for future research. The text is structured around six thematically-organized sections, exploring Spinoza's life and background, his contributions to metaphysics and natural philosophy, his epistemology, politics, ethics, and aesthetics, the reception of Spinoza in the work of philosophers such as Kant, Schelling, Schopenhauer, and Hegel, and more. This unparalleled research collection combines a timely overview of the current state of research with deep coverage of Spinoza's philosophy, legacy, and influence. Part of the celebrated Blackwell Companions to Philosophy series, A Companion to Spinoza is an ideal text for advanced courses in modern philosophy, intellectual history, and the history of metaphysics, and an indispensable reference for researchers and scholars in Spinoza studies. (shrink)

Spinoza’s celebrated doctrine of the conatus asserts that “each thing, as far as it can by its own power, strives to persevere in its being” (E3p6). Shortly thereafter Spinoza makes the further claim that the (human) mind strives to increase its power of acting (E3p12). This latter claim is commonly interpreted as asserting that human beings (and their associations) not only strive to persevere in their existence, but also always strive to increase their power. Spinoza’s justification for E3p12 relies (among (...) others) on E3p6. For this reason, it seems reasonable that we strive to increase our power because having more power is likely to help us persevere in our being. The more power we have, the less likely we are to be out-powered by external causes that may conflict with our striving for persevering in our existence. The logic here is quite sound. Insofar as human beings are mere finite modes, i.e., entities whose existence is not guaranteed by their mere essence, and are distinct from other finite modes with whom we interact in various manners, it would seem that our striving for power should be insatiable. No finite degree of power can ever guarantee the continuation of our existence. On one occasion, Spinoza even defines good and evil as “what increases or diminishes, aids or restrains, our power of acting” (E4p8d). Having this sound logic in mind, we should be taken aback by a brief claim Spinoza makes in passing in the seventh chapter of Political Treatise. In this passage, Spinoza seems to assert that the stability of a state – which is one of the chief political virtues for Spinoza – is a function of having just the right degree of power, not less, but also, not more. The passage seems to imply that having too much power might be detrimental to the state. But how can such a view be consistent with Spinoza’s assertion and approval of our constant “will to power” in the Ethics? In the current paper, I will explain the tension between these two strands in Spinoza’s thought, and attempt to reconcile them. I will begin with a close examination of the passage from the seventh chapter of the TP, and its apparent contrast with Spinoza’s claim in the Ethics about our striving to increase our power of acting. I will then turn, in the second part, to consider whether Spinoza’s claims in TP Ch. 7 – a chapter dedicated to the exploration of the nature of non-tyrannical monarchy – are valid only with regard to a monarchic state, or whether we may generalize the claim that having too much power might be harmful to other forms of the state or even other kinds of individuals. In the third and final part I will attempt to solve the tension between Spinoza’s apparently conflicting claims by looking more closely at Spinoza’s understanding of human power, and its political dimensions. (shrink)

Modernity seemed to be the autumn of eternity. The secularization of European culture provided little sustenance to the concept of eternity with its heavy theological baggage. Yet, our hero would not leave the stage without an outstanding performance of its power and temptation. Indeed, in the first three centuries of the modern period – the subject of the third chapter by Yitzhak Melamed - the concept of eternity will play a crucial role in the great philosophical systems of the (...) period. The first part of this chapter concentrates on the debate about the temporality of God. While most of the great metaphysicians of the seventeenth century – Suarez, Spinoza, Malebranche, and Leibniz – ascribed to God eternal, non-temporal, existence, a growing number of philosophers conceived God as existing in time. For Newton, God’s eternity was simply the fact that “He was, he is, and is to come.” A similar view of God as being essentially in time was endorsed by Pierre Gassendi, Henry More, Samuel Clarke, Isaac Barrow, John Locke, and most probably Descartes as well. In the second part of the chapter we study the concept of eternal truth, and its relation to the emerging notion of Laws of Nature. The third part of the chapter explicates Spinoza’s original understanding of eternity as a modal concept. For Spinoza, eternity is a unique kind of necessary existence: it is existence that is self-necessitated (unlike the existence of other things whose necessity derives from external causes). Eternity is the existence of God or the one substance. Yet, Spinoza claims that if we conceive finite things adequately - “sub specie aeternitatis” – as nothing but modes flowing from the essence of God, even finite things (like our minds) can take part in God’s eternity. The fourth and final part of the chapter is mostly focused on the reception of Spinoza’s original conception of eternity by Leibniz and other eighteenth century philosophers. (shrink)

The term ‘Political Theology’ was not coined in the twentieth century. I am not absolutely sure about who was the first to introduce the term. As we shall shortly see, Salomon Maimon (1753-1800) used the term as part of the title to one of the chapters of his 1792/3 Lebensgeschichte, and it is the primary aim of my chapter to explain his understanding of the term. The idea that views about the divine (‘theology’) – true or false – could have (...) an important role in establishing (or undermining) political order and authority, or even in the promotion of the ideal state, goes back to Maimonides, al-Farabi, and ultimately, Plato. We are likely to hear echoes of these writers in the current chapter. Still, in addressing the background of Maimon’s discussion of political theology, I will focus on the one text which exerted the most significant influence on Maimon’s discussion of the issue: Spinoza’s Theological Political Treatise (1670). In order to explain Maimon’s understanding of political theology, we will proceed in the following order. In the first part of the chapter we will have our first encounter with the term and the role of secrets in religious matters. The second part will study Maimon’s definitions of, and distinctions among, various forms of religion. In the third and final part we will explore Maimon’s views about “the greatest of all the mysteries of the Jewish religion” and about the nature of that religion. (shrink)

A striking feature of Cappelen and Lepore's Davidsonian theory of quotation is the range of the overlooked data to which it offers an elegant semantical analysis. Recently, François Recanati argued for a pragmatic account of quotation, on the basis of new data that Cappelen and Lepore overlooked. In this article I expose what seem to me the weak points in Recanati's alternative approach, and show how proponents of the demonstrative theory can account for the data on which Recanati bases his (...) theory. (shrink)

The very first line of Spinoza’s magnum opus, the Ethics, states the following surprising definition: By cause of itself I understand that whose essence involves existence, or that whose nature cannot be conceived except as existing [Per causam sui intelligo id, cujus essentia involvit existentiam, sive id, cujus natura non potest concipi, nisi existens]. As we shall shortly see, for many of Spinoza’s contemporaries and predecessors the very notion of causa sui was utterly absurd, akin to a Baron Munchausen attempting (...) to lift himself above a river by pulling his hair up. How can a thing cause itself into existence, if before the causal activity, the cause did not exist at all? Indeed, in one of his earliest works, Spinoza himself claimed: “No thing, considered in itself, has in itself a cause enabling it to destroy itself (if it exists), or to make itself [te konnen maaken] (if it does not exist)” (KV II 26|I/110/14-16). Moreover, in other early works, Spinoza refers to God as an “uncreated thing” (TIE §97) or “uncreated substance” (CM II 1|I/237/20), and not as a cause-of-itself as in the Ethics. What made Spinoza desert the common, traditional, view of God as the uncaused first cause, or uncreated substance, and adopt instead the apparently chimerical notion of God as causa sui? A very likely explanation for this development suggests that Spinoza’s rationalism, his commitment to the principle that everything must have a reason both for its existence and for its non-existence – a commitment stated clearly both in the Ethics (see, for example, E1p8s2 and E1p11d2), and in Spinoza’s other writings (see, for example, Ep. 34 (IV/179/29)) – made him realize that the notion of an uncreated, or uncaused, thing is of no use for him: if everything must have a cause, then the first cause, or the most fundamental being, must be a cause-of-itself. All this is well and good, but we should not let Spinoza off the hook so easily, for the immediate question which arises now is whether Spinoza is not simply cheating his readers. Does Spinoza have a reason – i.e., argument – that could convince us that causa sui is indeed a more adequate characterization of God and not merely an opportunistic and ad hoc façade for the good old uncaused cause? While there are many important questions surrounding Spinoza’s notion of causa sui, it is the last question which will be the focus of this short chapter. In the first part of this chapter, we study, briefly, Descartes’ engagement with the notion of causa sui. In the second part, I show that Spinoza understood the causation of causa sui as efficient, and not formal, causation. The third and final part will attempt to locate precisely the alleged problem with the notion of causa sui, and consider how could Spinoza defend the intelligibility of this notion. Regrettably, limitations of space will force us to leave the examination of Spinoza’s closely related notion of being-conceived. (shrink)

The seventeenth century was an important period in the conceptual development of the notion of the infinite. In 1643, Evangelista Torricelli (1608-1647)—Galileo’s successor in the chair of mathematics in Florence—communicated his proof of a solid of infinite length but finite volume. Many of the leading metaphysicians of the time, notably Spinoza and Leibniz, came out in defense of actual infinity, rejecting the Aristotelian ban on it, which had been almost universally accepted for two millennia. Though it would be another two (...) centuries before the notion of the actually infinite was rehabilitated in mathematics by Dedekind and Cantor (Cauchy and Weierstrass still considered it mere paradox), their impenitent advocacy of the concept had significant reverberations in both philosophy and mathematics. In this essay, I will attempt to clarify one thread in the development of the notion of the infinite. In the first part, I study Spinoza’s discussion and endorsement, in the Letter on the Infinite (Ep. 12), of Hasdai Crescas’ (c. 1340-1410/11) crucial amendment to a traditional proof of the existence of God (“the cosmological proof” ), in which he insightfully points out that the proof does not require the Aristotelian ban on actual infinity. In the second and last part, I examine the claim, advanced by Crescas and Spinoza, that God has infinitely many attributes, and explore the reasoning that motivated both philosophers to make such a claim. Similarities between Spinoza and Crescas, which suggest the latter’s influence on the former, can be discerned in several other important issues, such as necessitarianism, the view that we are compelled to assert or reject a belief by its representational content, the enigmatic notion of amor Dei intellectualis, and the view of punishment as a natural consequent of sin. Here, I will restrict myself to the issue of the infinite, clearly a substantial topic in itself. (shrink)

Moses Maimonides was a rare kind of radical. Being a genuine Aristotelian, he recommended following the middle path and avoiding extremism. Yet, within the sphere of Jewish philosophy and thought, he created a school of philosophical radicalism, inspiring Rabbis and thinkers to be unwilling to compromise their integrity in searching for the truth, regardless of where their arguments might lead. Both Spinoza and Salomon Maimon inherited this commitment to uncompromising philosophical inquiry. But of course, such willingness to follow a philosophical (...) argument to any length is a fine prescription for getting into trouble with community and political leaders. In this paper I will trace the story of one such collision, which took place between the radical philosopher Salomon Maimon and the bourgeois Enlightenment politician, Moses Mendelssohn. (shrink)

This volume brings established scholars together with new voices to engage with the complex system of philosophy proposed by Spinoza in his masterpiece. Topics including identity, thought, free will, metaphysics, and reason are all addressed, as individual chapters investigate the key themes of the Ethics and combine to offer readers a fresh and thought-provoking view of the work as a whole. Written in a clear and accessible style, the volume sets out cutting-edge research that reflects, challenges, and promotes the most (...) recent scholarly advances in the field of Spinoza studies, tackling old issues and bringing to light new subjects for debate. (shrink)

Normativität hat in den Sozialwissenschaften noch immer etwas Anrüchiges, fast Abschreckendes. Es gibt eine lange Traditionslinie in den Sozialwissenschaften, die versucht, ihre Disziplin gegenüber normativen Argumenten „sauber“ zu halten. Das wird in der Regel damit begründet, dass im wissenschaftlichen Erkenntnisprozess Gesinnungsmotive nicht hilfreich sind und im Extremfall Ergebnisse verzerren. Befürworter normativer Sozialwissenschaften halten dagegen, dass die fehlende Thematisierung etwa von sozialen Ungleichheits- und Herrschaftsverhältnissen die Welt, so wie sie gerade ist, einmal mehr bestätigt – und das ist eben auch nicht (...) normfrei und kann es auch nicht sein, weil, so eine zentrale These des vorliegenden Bandes, Theorien notwendig mit normativen Bezügen behaftet sind. Damit ist das Spektrum der Positionen angedeutet, die in diesem Sammelband zu finden sind. Er hat einerseits das Ziel, normative Verwicklungen auch in den sozialwissenschaftlichen Ansätzen aufzuspüren, die stärker auf die Idee einer wertfreien Wissenschaft verpflichtet sind. Andererseits werden Ansätze, die explizit herrschaftskritische Positionen vertreten, auf die Plausibilität ihrer normativen Setzungen hin überprüft. Die normativen Hintergründe sozialwissenschaftlicher Theoriebildung aufzuzeigen und eine Debatte über die normativen Bezüge der Sozialwissenschaften anzuregen ist das Anliegen dieses Bandes. (shrink)

Bd. 1. Die Geschichte der Rechtsphilosophie und die allgemeinen Lehren.--Bd. 2. Das System des Privatrechts, die Staatslehre und die Prinzipien des Völkerrechts.

At the opening of the Ethics Spinoza defines God as a substance consisting of infinitely many attributes. Still, the reader of the Ethics will find only two of these attributes discussed in any detail in Parts Two through Five of the book. Addressing this intriguing gap between the infinity of attributes asserted in E1d6 and the discussion of merely the two attributes of Extension and Thought in the rest of the book, Jonathan Bennett writes: “Spinoza seems to imply that there (...) are other [attributes] – he says indeed that God or Nature has “infinite attributes.” Surprising as it may seem, there are reasons to think that by this Spinoza did not mean anything entailing that there are more than two attributes.” In this paper I show that Bennett’s claim is fundamentally wrong and deeply misleading. I do think, however, that addressing Bennett’s challenge helps us better understand Spinoza’s notion of infinity. I begin by summarizing Bennett’s arguments and then turn to examine briefly the textual evidence for and against his reading. I respond to each of Bennett’s arguments, and conclude by pointing out some theoretical considerations that, I believe, simply refute his reading. (shrink)

The early modern period was the natural historical habitat of the Principle of Sufficient Reason, i.e., the demand that everything must have a cause, or reason. It is in this period that the principle was explicitly articulated and named, and throughout the period we find numerous formulations and variants of the PSR and its closely related ‘ex nihilo nihil fit’ principle, which the early moderns inherited from medieval philosophy. Contemporary discussions of these principles were not restricted to philosophy. “Nothing will (...) come of nothing; speak again” old King Lear tells his daughter Cordelia at the beginning of Shakespeare’s celebrated tragedy, and in early modern science, conservation principles were the order of the day. Within philosophy, Malebranche stipulates that there cannot be an effect without a cause, and Berkeley motivates his idealism by an appeal to ‘ex nihilo nihil fit.’ Were we to try to provide an exhaustive survey the various formulations of the PSR in this period – including the weaker ones – we would be writing an encyclopedia. In fact, one wonders whether any early modern thinker was willing to accept a wholesale rejection of the PSR, i.e., a view which states that no fact requires an explanation. Moreover, the view that many – perhaps most – facts require an explanation seems to be tacitly assumed even by us today, in both our theoretical and colloquial discourse. For these reasons, this chapter will focus on two early modern philosophers who advocated very strong (i.e., virtually exceptionless) versions of the PSR: Benedict de Spinoza and G.W. Leibniz. Following a brief overview of Descartes’s restricted endorsement of the PSR, I will turn to discuss the central features of the PSR in the writings of Spinoza (§2) and those of Leibniz (§3). In the cases of each of these philosophers, we will examine carefully: (i) their main statements of the PSR, (ii) the scope they assign to the principle (i.e., what requires an explanation and what counts as an explanation), (iii) the modal strength they assign to the principle, (iv) the main implications they draw from the principle, (v) exceptions to the principle, and, finally, (vi) the justification of the principle. In §4, we will study a principle, complementing the PSR, namely, the assertion that everything and every fact must have an effect (or as Leibniz would put it: “nothing is sterile”). (shrink)