Spinoza on Knowledge, Freedom and Education

Total Page:16

File Type:pdf, Size:1020Kb

Spinoza on Knowledge, Freedom and Education 1 Spinoza on Knowledge, Freedom and Education. P.R. GLASS A Thesis submitted for the Degree of Doctor of Philosophy of the University of London. University of London Institute of Education 1993 2 ABSTRACT This thesis, through an examination of the Philosophy of Spinoza, represents a critique of the conception of freedom embodied in recent philosophy of education and the education system. In Chapter 1 I show that for Spinoza man's good is to realise his own nature; and this lies in beco,ming free, where we transcend our spatio­ temporal circumstances. I distinguish between relative and absolute freedom. The former is where we become more free within the here and now. The latter involves participation in a realm that is untouched by the spatio-temporal. We can be free with respect to the content of our states and with respect to their acquisition. This is achieved through knowledge as the constitutive expression of freedom. In Chapter 2 I show in general terms what this involves. We go beyond the first stage of knowledge to Reason and Intuition. I also show the connection between freedom and eternity. In Chapter 3 I propose that we must understand Nature in Mechanistic and Organic terms if we are to view it from no particular standpoint and that we need to understand exactly how things are placed within nature. We must acquire a methodology to help us form ideas for ourselves. In Chapter 4 I explain that freedom must be realised through understanding ourselves as part of Nature and we must form affects that lift us out of the common order and which enable us to be more free within the common order. In chapter 5 I look at some implications for education of Spinoza's ideas: its neglect for the imagination, the light it throws on writings on Autonomy, the importance of critical thinking and the importance of a Spinozan education in putting the here and now in a correct balance with the eternal. 3 CONTENTS PREFACE ..................................................................................................................... 5 REFERENCES AND ABBREVIATIONS ................................................................. 6 INTRODUCTION........................................................................................................ 7 CHAPTER 1 - FREEDOM.......................................................................................... 10 INTRODUCTION ............................................................................................ 10 1. THE CONATUS ........................................................................................... 10 2. EGOISM ....................................................................................................... 14 3. FREEDOM.................................................................................................... 18 4. FREEDOM AND REASON ........................................................................ 23 5. DETERMINISM ........................................................................................... 28 6. FREEDOM AS THE HIGHEST GOOD ................................................... 35 CHAPTER 2- KNOWLEDGE AND FREEDOM .................................................... 38 INTRODUCTION ............................................................................................ 38 1. TRUTH .......................................................................................................... 39 2. ACQUISITION OF IDEAS .......................................................................... 42 3. IMAGINATION ............................................................................................ 44 4. THE OBJECTS OF REASON ..................................................................... 49 5. THE EXERCISE OF REASON .................................................................. 52 6. INTEGRATION OF EXPERIENCE .......................................................... 55 7. INTUITION ................................................................................................... 57 8. ETERNITY ................................................................................................... 60 CHAPTER 3 - THE CONTENT OF AN EDUCATION FOR FREEDOM............ 62 INTRODUCTION ............................................................................................ 62 1. MATHEMATICS AND PHYSICS .............................................................. 62 2. NATURE AS ORGANISM .......................................................................... 65 3. EXPLANATION ........................................................................................... 71 4. METHOD ...................................................................................................... 74 CHAPTER 4 - THE AFFECTS ................................................................................... 83 INTRODUCTION ............................................................................................ 83 1. SELF-KNOWLEDGE ................................................................................... 83 2. UNFREE AFFECTS ..................................................................................... 86 3. LOVE OF GOD ............................................................................................ 89 4. DETACHMENT ........................................................................................... 91 5. RELATIVE FREEDOM .............................................................................. 95 6. MORALITY AND THE PERSONAL LIFE ............................................. 100 7. SELF-REGARDING TRAITS ..................................................................... 105 8. OTHER -REGARDING AFFECTS ............................................................ 107 9. METHODS ................................................................................................... 109 4 CHAPTER 5 - LIBERAL EDUCATION AND SPINOZAN EDUCATION .......... 114 INTRODUCTION ............................................................................................ 114 1. JOlIN" WHITE ............................................................................................... 114 2. DAVID COOPER ......................................................................................... 118 3. CHARLES BAILEY ..................................................................................... 120 4. PAUL HIRST ...........................................................................................•.... 121 5. MARY WARNOCK AND THE IMAGINATION ..................................... 123 6. CRITICAL THINKING................................................................................ 129 7. SCIENCE EDUCATION ............................................................................. 130 8. A SPINOZAN EDUCATION ...................................................................... 131 APPENDIX ................................................................................................................... 144 1. CONATUS ..................................................................................................... 144 2. MORALITY AND THE CONATUS .......................................................... 145 3. SPINOZA'S DEFINITION OF FREEDOM ............................................... 148 4. OBJECT OF IDEA ....................................................................................... 148 5. SCEPTICISM ................................................................................................ 149 6. PROOF OF SUFFICIENT REASON ......................................................... 149 7. NECESSITY .................................................................................................. 150 8. ETERNITY ................................................................................................... 151 9. GOD'S EXISTENCE .................................................................................... 152 10.UNIFIED WHOLE ...................................................................................... 153 11.FINITE MODE AS PART OF SUBSTANCE ........................................... 154 BIBLIOGRAPHY ........................................................................................................ 155 5 PREFACE " We conceive things as actual in two ways: either in so far as we conceive them to exist in relation to a certain time and place, or insofar as we conceive them to be contained in God and to follow from the necessity of the divine nature. But the things we conceive in the second way as true or real, we conceive under a species of eternity" (E5p29s). "Footfalls echo in the memory Down the passage which we did not take Towards the door we never opened Into the rose-garden. " ----- T. S. Eliot. Burnt Norton. ACKNOWLEDGEMENTS First I would like to thank Mr Graham Haydon, of the University of London Institute of Education, for the deep consideration he has given to my work and his patience. Also to Professor. R. S. Peters, of the same Institute, for setting me on the path to Spinoza from which one can never be the same. I have had helpful discussions with David Murray of Birkbeck College and Professor Ruth Saw, formerly of Bedford College, London University. If, in what follows, I have not made adequate use of the analysis given to me by the above, then I might express regret but that would not be a Spinozistic response. In so far as any blame for the account which unfolds is consistent with Spinoza's philosophy then it must fall entirely on myself.
Recommended publications
  • Liberal Neutrality: a Reinterpretation and Defense*
    Liberal Neutrality: A Reinterpretation and Defense* Alan Patten, Princeton University (1) Introduction After a brief ascendancy in the 1970s and `80s, the idea of liberal neutrality has fallen out of favor in recent years. A growing chorus of liberal writers has joined anti-liberal critics in arguing that there is something confused and misguided about the insistence that the state be neutral between rival conceptions of the good. Assuming we can even make sense of the idea of neutrality, these writers contend, it is a mistake to think that there is anything in liberal principles that commits the liberal state to neutrality.1 With a number of former neutralists softening their support for the idea, the rejection of neutrality is quickly becoming a consensus position, even amongst liberal political philosophers.2 According to one writer, all that remains to be done is an “autopsy” on the idea of state neutrality.3 Much of the critique of neutrality has proceeded on the basis of four assumptions. The first contrasts neutrality with perfectionism. To defend state neutrality is to deny that the state can legitimately use its power to encourage ways of life that it supposes to be valuable or to discourage ones that it regards * Earlier versions of this paper were presented at Washington University, at Queenʼs University, at the Canadian Political Science Associationʼs 2010 Annual Conference , and in a workshop at Princetonʼs University Center for Human Values. In addition to thanking the participants in and organizers of these events, I am grateful to Arash Abizadeh, Andrew Lister, Stephen Macedo, Ian MacMullen, Jonathan Quong, Ryan Pevnick, and Anna Stilz for their written feedback.
    [Show full text]
  • 1 Three Separation Theses James Morauta Abstract. Legal Positivism's
    Three Separation Theses James Morauta Abstract . Legal positivism’s “separation thesis” is usually taken in one of two ways: as an analytic claim about the nature of law—roughly, as some version of the Social Thesis ; or as a substantive moral claim about the value of law—roughly, as some version of the No Value Thesis . In this paper I argue that we should recognize a third kind of positivist separation thesis, one which complements, but is distinct from, positivism’s analytic and moral claims. The Neutrality Thesis says that the correct analytic claim about the nature of law does not by itself entail any substantive moral claims about the value of law. I give careful formulations of these three separation theses, explain the relationships between them, and sketch the role that each plays in the positivist approach to law. [A version of this paper is published in Law and Philosophy (2004).] 1. Introduction Everybody knows that legal positivists hold that there is some kind of “separation”— some kind of distinction—between law and morality. But what exactly is this positivist separation thesis ? In what way, according to legal positivism, are law and morality distinct? There are many possible answers to this question. Legal positivism is standardly thought of as a cluster of three kinds of claims: an analytic claim about the nature of law; a moral claim about law’s value; and a linguistic claim about the meaning of the normative terms that appear in legal statements. 1 I won’t have anything to say here about the linguistic issue.
    [Show full text]
  • Akrasia: Plato and the Limits of Education?
    Akrasia: Plato and the Limits of Education? Colm Shanahan Submitted in fulfilment of the requirements for the Degree of Doctor of Philosophy University of Dublin, Trinity College Supervisor: Prof. Vasilis Politis Submitted to the University of Dublin, Trinity College, August 2017 Declaration I declare that this thesis has not been submitted as an exercise for a degree at this or any other university and it is entirely my own work. I agree to deposit this thesis in the University’s open access institutional repository or allow the library to do so on my behalf, subject to Irish Copyright Legislation and Trinity College Library conditions of use and acknowledgement. Signed: __________________________ Date:_____________ (Colm Shanahan) Summary In this dissertation, I shall argue for the following main claim: (1a) the motivational neutrality of reason. I will show that this concept reveals that, for Plato, (1b) reason is itself a necessary condition of the possibility of akrasia, and a central explanatory element in his account of akrasia. In presenting the soul with the capacity to take account of the whole soul, the motivational neutrality of reason seems to be the precondition of moving from having such a capacity, in a speculative manner, to generating desires and actions based upon such considerations. If this were not so, then how could the rational part of the soul, for example, put its good to one side, where such is required, to achieve the good of the whole soul? This distancing from the good associated with the rational part of the soul is precisely the grounding upon which the rational part of the soul generates the space to assess the goods of the other soul parts.
    [Show full text]
  • The Spirit of Transformational Politics: Human Nature, Communication, and Community
    THE SPIRIT OF TRANSFORMATIONAL POLITICS: HUMAN NATURE, COMMUNICATION, AND COMMUNITY Mary Elizabeth Domenico A dissertation submitted to the faculty at the University of North Carolina at Chapel Hill in partial fulfillment of the requirements for the degree of Doctor of Philosophy in the Department of Communication Studies. Chapel Hill 2017 Approved by: Christian Lundberg William Balthrop Elizabeth Grosz Randall Styers Eric King Watts @ 2017 Mary Elizabeth Domenico ALL RIGHTS RESERVED ii ABSTRACT Mary E. Domenico: The Spirit of Transformational Politics: Human Nature, Communication, and Community Under the Direction of Christian Lundberg This project in communication ethics explores the interrelations among views of human nature, theories of communicative action, and conceptualizations of the constitutive forces of community in Western thought. The central argument, that doctrines of human nature that include extra-material human capacities open avenues for rethinking contemporary political agency, is developed through a genealogy of doctrines of human nature intended to display how ideas of the self are historically configured and influential in thinking about human capacities. I begin with ancient Greek theories of a robust human spirit as portrayed by Homer, Plato, and Aristotle. The second cluster of theorists depicts the degradation of human spirit in religious (Augustine), philosophical (Descartes), and modern scientific doctrines. The third cluster addresses the recuperation of human spirit in the theories of Spinoza, Bergson, and Nancy. These genealogical clusters represent three distinct ways of viewing human nature and capacities for political agency. I challenge theories that presume ideational rationality and discourse are constitutive of community and reformulate the foundation of ethical community based on human spiritual capacities for knowledge beyond the empirical, the creation of new ways of relating to one another, and materializing our ontological connectedness.
    [Show full text]
  • A Humean Analysis of Scientific Realism 1
    Published in Ensaios sobre Hume, Lívia Guimarães (org.), Belo Horizonte (Brazil), Segrac Editora, 2005b. Pp. 89-108. ____________________________________________________________________ A Humean analysis of scientific realism 1 SILVIO SENO CHIBENI Departamento de Filosofia, IFCH Universidade Estadual de Campinas Caixa Postal 6110 – 13083050, Campinas, SP, Brazil web-site: www.unicamp.br/~chibeni – e-mail: [email protected] Abstract: In their criticism of scientific realism, contemporary philosophers of science often assume that this position is incompatible with empiricism, the epistemological thesis according to which all factual knowledge is grounded on experience. Little attention is paid, however, to the roots of empiricism in modern philosophy. The present article aims to contribute to filling this gap, by examining the implications of Hume’s version of empiricism to the issue of scientific realism. It is shown, first, how scientific realism is negatively affected by Hume’s theories of ideas and causality. Secondly, the prospects of overcoming these difficulties by appealing to the method of hypotheses are examined, first through a survey of Hume’s own stand concerning hypotheses, and then by direct philosophical analysis. 1. Introduction In contemporary philosophy of science, scientific realism is commonly thought of as being challenged either by “constructivism” or by “empiricism” (see e.g. Boyd 1984). However, the use of the word ‘empiricism’ in this context is somewhat misleading. The term has originally been coined to designate an epistemological thesis concerning the problem of the sources of knowledge, paradigmatically defended by philosophers such as Locke and Hume. In this 1 Parts of this work were first presented in a conference given in the 3rd Encontro de Filosofia Analítica, held in Florianópolis, Brazil, in October 1997.
    [Show full text]
  • Quantum Logical Causality, Category Theory, and the Metaphysics of Alfred North Whitehead
    Quantum Logical Causality, Category Theory, and the Metaphysics of Alfred North Whitehead Connecting Zafiris’ Category Theoretic Models of Quantum Spacetime and the Logical-Causal Formalism of Quantum Relational Realism Workshop Venue: Swiss Federal Institute of Technology (ETH) Chair for Philosophy (building RAC) Raemistrasse 36, 8001 Zurich Switzerland January 29 – 30, 2010 I. Aims and Motivation Recent work in the natural sciences—most notably in the areas of theoretical physics and evolutionary biology—has demonstrated that the lines separating philosophy and science have all but vanished with respect to current explorations of ‘fundamental’ questions (e.g., string theory, multiverse cosmologies, complexity-emergence theories, the nature of mind, etc.). The centuries-old breakdown of ‘natural philosophy’ into the divorced partners ‘philosophy’ and ‘science,’ therefore, must be rigorously re- examined. To that end, much of today’s most groundbreaking scholarship in the natural sciences has begun to include explicit appeals to interdisciplinary collaboration among the fields of applied natural sciences, mathematics and philosophy. This workshop will be dedicated to the question of how a philosophical-metaphysical theory can be fruitfully applied to basic conceptualizations in the natural sciences. More narrowly, we will explore the process oriented metaphysical scheme developed by philosopher and mathematician Alfred North Whitehead (1861-1947) and Michael Epperson’s application of this scheme to recent work in quantum mechanics, and the relation of these to Elias Zafiris’s category theoretic model of quantum event structures. Our aim is to give participants from various fields of expertise (see list below) the opportunity to exchange their specialized knowledge in the context of a collaborative exploration of the fundamental questions raised by recent scholarship in physics and mathematics.
    [Show full text]
  • In Defense of the Development of Augustine's Doctrine of Grace By
    In Defense of the Development of Augustine’s Doctrine of Grace by Laban Omondi Agisa Submitted to the faculty of the School of Theology of the University of the South in Partial fulfillment of the requirements for the degree of Master of Sacred Theology January 2020 Sewanee, Tennessee Approved ____________________________ _______________ Adviser Date ____________________________ _______________ Second Adviser Date 2 DECLARATION I declare that this is my original work and has not been presented in any other institution for consideration of any certification. This work has been complemented by sources duly acknowledged and cited using Chicago Manual Style. Signature Date 3 ACKNOWLEDGEMENT My study of theology was initiated in 2009 by the then Provost of St. Stephens Cathedral, Nairobi, the late Ven. Canon John Ndung’u who was a great encouragement to me. This was further made possible through my bishop the Rt. Rev. Joel Waweru and the Rev. Geoffrey Okapisi who were sources of inspiration. My studies at Carlile College (Church Army Africa) and St. Paul’s University laid a strong theological foundation and I appreciate among others the influence of the Rev. Dr. John Kiboi who introduced me to Philosophy, Systematic Theology, Ethics, and African Christian Theology that eventually became the foundation for my studies at the University of the South. I also appreciate the encouragement of my lecturers Mrs. Tabitha Waweru and Dr. Scholarstica Githinji during my Study of Education at Kenya Technical Trainers College and at Daystar University respectively. My interest in this topic came as a result of many sittings with two professors at the University of the South, Dr.
    [Show full text]
  • Normative Legal Positivism, Neutrality, and the Rule of Law (Draft)
    NORMATIVE LEGAL POSITIVISM, NEUTRALITY, AND THE RULE OF LAW (DRAFT) Bruno Celano Università degli studi di Palermo [email protected] www.unipa.it/celano 1ST CONFERENCE ON PHILOSOPHY AND LAW NEUTRALITY AND THEORY OF LAW Girona, 20th, 21st and 22nd of May 2010 07-celano.indd 1 5/5/10 18:26:40 07-celano.indd 2 5/5/10 18:26:40 «Neutrality is not vitiated by the fact that it is undertaken for partial [...] reasons. One does not, as it were, have to be neutral all the way down» (Waldron, 1989: 147). «Like other instruments, the law has a specific virtue which is morally neutral in being neutral as to the end to which the instru- ment is put. It is the virtue of efficiency; the virtue of the instrument as an instrument. For the law this virtue is the rule of law. Thus the rule of law is an inherent virtue of the law, but not a moral virtue as such. The special status of the rule of law does not mean that con- formity with it is of no moral importance. [...] [C]onformity to the rule of law is also a moral virtue» (Raz, 1977: 226). 1. InTRODUCTION * Usually, in jurisprudential debates what is discussed under the rubric of «neutrality» is the claim that jurisprudence is (or at least can, and should be) a conceptual, or descriptive —thus, non-normative, or mor- ally neutral (these are by no means the same thing)— inquiry: a body of theory having among its principles and its conclusions no substantive normative claims, or, specifically, no moral or ethico-political claims; and that the concept of law, as reconstructed in jurisprudential analysis * Earlier versions of this paper were presented at the Seminar on legal philosophy, Uni- versity of Palermo, and at the DI.GI.TA., University of Genoa.
    [Show full text]
  • The Shortcomings of a Concept Inertia and Conatus in the Philosophy of Spinoza
    http://dx.doi.org/10.18778/8142-286-4.36 Alexandre Rouette Université du Québec à Trois-Rivières, Canada THE SHORTCOMINGS OF A CONCEPT INERTIA AND CONATUS IN THE PHILOSOPHY OF SPINOZA n the third part of the Ethics, Spinoza express the desire to talk about “human actions and appetites just as if it were a question of lines, planes, and bodies” (E3, Appendix).1 With this sentence, it seems clear that Spinoza sides with Hobbes and Descartes and that he wants to con- struct a mechanistic theory of the affects. In the same part of the Ethics, Spinoza also introduces the concept of conatus: “Each thing, as far as it can by its own power, strives to persevere in its being” (E3P6), Spinoza says. One will immedi- ately understand this concept of conatus as the core concept of his mechanistic theory of the affects, the concept without which this mechanistic account of the affects would be impossible. However, in the second part of the Ethics, there is another concept that could have accomplished that same goal, namely, the principle of inertia. In the words of Spinoza, “A body which moves or is at rest must be determined to motion or rest by another body, which has also been determined to motion or rest by another, and that again by another, and so on, to infinity” (E2L3). Inter- estingly enough, in the philosophy of Hobbes, the concept of endeavour/conatus is much nearer to the Spinozistic principle of inertia in its meaning than it is to the Spinozistic version of the conatus.
    [Show full text]
  • A Comprehension of Spinoza's God
    A Comprehension of Spinoza's God Through the Dichotomy of Labels Tania Norell LUNDS UNIVERSITET | CENTRUM FÖR TEOLOGI OCH RELIGIONSVETENSKAP TLVM77 Philosophy of Religion Master Thesis 30 credits Supervisor: Jayne Svenungsson, Professor of Systematic Theology Examiner: Jesper Svartvik, Professor of Theology of Religions Autumn term 2015 Lund University Sweden Lund University Tania Norell Abstract: The 17 th century philosopher Spinoza is known for his concept of God as One Substance, God or Nature and therefore considered as a monist and categorized as a naturalist. He has been labeled an atheist and God-intoxicated man, as well as a determinist and pantheist, which I perceive to be dichotomies. The problem, as I see it, is that Spinoza’s philosophy and concept of God has mainly been interpreted through a dualistic mind-set, traditional to philosophers and theologians of the West, but Spinoza has a monistic worldview, and this has consequences in regards to the comprehension of what Spinoza’s concept of God entails and what a relationship “with” God implies . The labels panentheist and necessitarianist are discussed and the label of theologian argued. The thesis methodology is constructive because the purpose is to provide a theoretical foundation that has the potential to be applied in dialogues about God between the vast varieties of believers and non-believers alike, as well as across boundaries of contradicting worldviews and academic disciplines, and this focus on functionalism is inspired by a theory that calls for the furthering of inter-disciplinary dialogue between the subject areas philosophy of religion and theology specifically. My personal worldview is that there might well be One Substance, God or Nature, but that does not necessarily mean that there is one truth that is valid, but rather that all truth claims may be of value.
    [Show full text]
  • SPINOZA's ETHICS: FREEDOM and DETERMINISM by Alfredo Lucero
    SPINOZA’S ETHICS: FREEDOM AND DETERMINISM by Alfredo Lucero-Montaño 1. What remains alive of a philosopher's thought are the realities that concern him, the problems that he addresses, as well as the questions that he poses. The breath and depth of a philosopher's thought is what continues to excite and incite today. However, his answers are limited to his time and circumstances, and these are subject to the historical evolution of thought, yet his principal commitments are based on the problems and questions with which he is concerned. And this is what resounds of a philosopher's thought, which we can theoretically and practically adopt and adapt. Spinoza is immersed in a time of reforms, and he is a revolutionary and a reformer himself. The reforming trend in modern philosophy is expressed in an eminent way by Descartes' philosophy. Descartes, the great restorer of science and metaphysics, had left unfinished the task of a new foundation of ethics. Spinoza was thus faced with this enterprise. But he couldn't carry it out without the conviction of the importance of the ethical problems or that ethics is involved in a fundamental aspect of existence: the moral destiny of man. Spinoza's Ethics[1] is based on a theory of man or, more precisely, on an ontology of man. Ethics is, for him, ontology. He does not approach the problems of morality — the nature of good and evil, why and wherefore of human life — if it is not on the basis of a conception of man's being-in-itself, to wit, that the moral existence of man can only be explained by its own condition.
    [Show full text]
  • Contemporary Issues Concerning Scientific Realism
    The Future of the Scientific Realism Debate: Contemporary Issues Concerning Scientific Realism Author(s): Curtis Forbes Source: Spontaneous Generations: A Journal for the History and Philosophy of Science, Vol. 9, No. 1 (2018) 1-11. Published by: The University of Toronto DOI: 10.4245/sponge.v9i1. EDITORIALOFFICES Institute for the History and Philosophy of Science and Technology Room 316 Victoria College, 91 Charles Street West Toronto, Ontario, Canada M5S 1K7 [email protected] Published online at jps.library.utoronto.ca/index.php/SpontaneousGenerations ISSN 1913 0465 Founded in 2006, Spontaneous Generations is an online academic journal published by graduate students at the Institute for the History and Philosophy of Science and Technology, University of Toronto. There is no subscription or membership fee. Spontaneous Generations provides immediate open access to its content on the principle that making research freely available to the public supports a greater global exchange of knowledge. The Future of the Scientific Realism Debate: Contemporary Issues Concerning Scientific Realism Curtis Forbes* I. Introduction “Philosophy,” Plato’s Socrates said, “begins in wonder” (Theaetetus, 155d). Two and a half millennia later, Alfred North Whitehead saw fit to add: “And, at the end, when philosophical thought has done its best, the wonder remains” (1938, 168). Nevertheless, we tend to no longer wonder about many questions that would have stumped (if not vexed) the ancients: “Why does water expand when it freezes?” “How can one substance change into another?” “What allows the sun to continue to shine so brightly, day after day, while all other sources of light and warmth exhaust their fuel sources at a rate in proportion to their brilliance?” Whitehead’s addendum to Plato was not wrong, however, in the sense that we derive our answers to such questions from the theories, models, and methods of modern science, not the systems, speculations, and arguments of modern philosophy.
    [Show full text]