Spinoza and Other Heretics: The Marrano of Reason,

Spinoza and Other Heretics: The Marrano of Reason, , Princeton University Press, 1991, 1991, Yirmiyahu Yovel, 264 pages,

0691020787, 9780691020785

This ambitious study presents Baruch Spinoza (1632-1677) as the most outstanding and influential thinker of modernity--and examines the question of whether he was the "first secular Jew." A number-one bestseller in Israel,

Spinoza and Other Heretics is made up of two volumes--The Marrano of Reason and The Adventures of Immanence.

Yirmiyahu Yovel shows how Spinoza grounded a philosophical revolution in a radically new principle--the philosophy of immanence, or the idea that this world is all there is--and how he thereby anticipated secularization, the

Enlightenment, the disintegration of ghetto life, and the rise of natural science and the liberal-democratic state. The

Marrano of Reason The Marrano of Reason finds the origins of the idea of immanence in the culture of Spinoza's

Marrano ancestors, Jews in Spain and Portugal who had been forcibly converted to Christianity. Yovel uses their fascinating story to show how the crypto-Jewish life they maintained in the face of the Inquisition mixed Judaism and

Christianity in ways that undermined both religions and led to rational skepticism and secularism. He identifies Marrano patterns that recur in Spinoza in a secularized context: a "this-worldly" disposition, a split religious identity, an opposition between inner and outer life, a quest for salvation outside official doctrines, and a gift for dual language and equivocation. This same background explains the drama of the young Spinoza's excommunication from the Jewish community in his native Amsterdam. Convention portrays the Amsterdam Jews as narrow-minded and fanatical, but in

Yovel's vivid account they emerge as highly civilized former Marranos with cosmopolitan leanings, struggling to renew their Jewish identity and to build a "new Jerusalem" in the Netherlands. Download Here: www.resourceid.org/2fp1C71.pdf

Spinoza and Other Heretics, Yirmiyahu Yovel, Philosophy, Oct 1, 1991, The Adventures of Immanence, ISBN:0691020795, 231 pages, This ambitious study presents Baruch Spinoza (1632-1677) as the most outstanding and influential thinker of modernity--and examines the question of whether he was the "first Download Here: www.resourceid.org/2fp1gxr.pdf

Dark Riddle, 1998, A unique analysis of the conflicting views toward Judaism reflected in the work of German philosophers Hegel and Nietzsche. Through his masterly analysis of the writings of, 235 pages, Religion, Hegel, Nietzsche, and the Jews, ISBN:0271017945, Yirmiyahu Yovel Download Here: www.resourceid.org/2fp6Sr7.pdf

The Other Within, 490 pages, Jan 1, 2009, "He describes the Marranos as "the Other within" - people who both did and did not belong. Rejected by most Jews as renegades and by most veteran Christians as Jews with impure,

ISBN:0691135711, History, The Marranos : Split Identity and Emerging Modernity, Yirmiyahu Yovel Download Here: www.resourceid.org/2fp2RTT.pdf Yirmiyahu Yovel (1989/1992). Spinoza and Other Heretics. Princeton University Press. Yirmiyahu Yovel (1992). Spinoza and Other Heretics, Volume 1: The Marrano of Reason. Princeton University Press. Seymour Feldman (1992). Spinoza: A Marrano of Reason?. 5. Another objection I have heard is that Spinoza was no longer a Marrano living in Iberia, but was born Jewish in Amsterdam: How then could he share the mind of the Marranos? Page 13. Spinoza and Other Heretics: Reply. And since at different times such varied groups as Zoroastrians in Persia and Hindus in India were said to be Sabians (see Encyclopedia of Islam, sv "al-Sdbi'a" [article by B. Carra de Vaux], and Bernard 7. See Yirmiyahu Yovel, Spinoza and Other Heretics: The Marrano. I chose this mode of writing (already present in my Spinoza and Other Heretics, and This is another mode of national/identitarian appropriation which, like Baer's, does not do justice to people caught between two religions, two identities (or more), who became the Other of both. And the specific historical context of Marranos, I am working back against Derrida's generalization of the term here, but I am doing so in order to generalize Spinoza's context concerning obligation, or even the love of another without sacrificing the other other, the other. Attempts to theorize emotions, however, tend to reduce them to one side or the other of these In The Collected Works of Spinoza, 1. EdwinCurley, ed. and, trans. E. 1984 Some Reflections on Cultural Determinism and Relativism with Special Reference to Emotion and Reason. These are passages, becomings that pass from one state to another. They are signs (P. 123) -William E. Connolly Johns Hopkins University NOTES 1. Folio 408 of Livro dos Acordos da Nacam, as quoted in Yirmiyahu Yovel, Spinoza and Other Heretics: The Marrano. This ambitious study presents Baruch Spinoza (1632-1677) as the most outstanding and influential thinker of modernity--and examines the question of whether he was the" first secular Jew." A number-one bestseller in Israel, Spinoza and Other Heretics is made.