Ética — parte 5
- Idioma:
- inglés
- Estado:
- Obra completa
- Autoría:
- Escrita por el autor
- Estado del texto:
- Texto limpio
- Extensión:
- ~10.700 palabras · 51 pasajes
Cita esta obra
- APABaruch Spinoza. (n.d.). Ética — parte 5. SigPhi. https://sigphiai.com/es/works/baruch-spinoza/ethics-part-5
- MLABaruch Spinoza. "Ética — parte 5." SigPhi, https://sigphiai.com/es/works/baruch-spinoza/ethics-part-5.
- ChicagoBaruch Spinoza. Ética — parte 5. SigPhi. https://sigphiai.com/es/works/baruch-spinoza/ethics-part-5.
De qué trata
Un sistema completo — Dios, la mente, los afectos, la libertad — demostrado como si fuera geometría: definiciones, axiomas y proposiciones que culminan en la idea de que la libertad es entender la necesidad.
Contexto e historia
Spinoza terminó la Ética hacia 1675 y renunció a publicarla en vida: el escándalo de su 'Deus sive Natura' — Dios y la Naturaleza como una sola cosa — lo habría enterrado. Apareció en 1677, meses después de su muerte, dentro de las Opera Posthuma, y fue prohibida casi de inmediato. El autor vivía en La Haya puliendo lentes, excomulgado de la comunidad judía de Ámsterdam a los veintitrés años con un anatema de una dureza jamás revocada. Durante un siglo 'spinozista' fue un insulto; después, para el idealismo alemán y para tantos más, la montaña con la que toda filosofía debe medirse.
Contexto editorial, no una fuente citable: a diferencia de los pasajes de la obra, estos datos no se pueden comprobar contra el corpus.
PART V: Of the Power of the Understanding, or of Human Freedom PREFACE At length I pass to the remaining portion of my Ethics, which is concerned with the way leading to freedom. I shall therefore treat therein of the power of the reason, showing how far the reason can control the emotions, and what is the nature of Mental Freedom or Blessedness; we shall then be able to see, how much more powerful the wise man is than the ignorant. It is no part of my design to point out the method and means whereby the understanding may be perfected, nor to show the skill whereby the body may be so tended, as to be capable of the due performance of its functions. The latter question lies in the province of Medicine, the former in the province of Logic. Here, therefore, I repeat, I shall treat only of the power of the mind, or of reason; and I shall mainly show the extent and nature of its dominion over the emotions, for their control and moderation. That we do not possess absolute dominion over them, I have already shown. Yet the Stoics have thought, that the emotions depended absolutely on our will, and that we could absolutely govern them. But these philosophers were compelled, by the protest of experience, not from their own principles, to confess, that no slight practice and zeal is needed to control and moderate them: and this someone endeavoured to illustrate by the example (if I remember rightly) of two dogs, the one a house-dog and the other a hunting-dog. For by long training it could be brought about, that the house-dog should become accustomed to hunt, and the hunting-dog to cease from running after hares. To this opinion Descartes not a little inclines.…