Short Treatise on God, Man, and His Well-Being
- Idioma:
- inglés
- Estado:
- Obra completa
- Autoría:
- Escrita por el autor
- Estado del texto:
- Sin ruido de escaneo detectado (medición automática sobre todo el texto, no revisada a mano)
- Extensión:
- ~130.000 palabras · 616 pasajes
Cita esta obra
- APABaruch Spinoza. (n.d.). Short Treatise on God, Man, and His Well-Being. Digital reproduction: SigPhi. https://sigphiai.com/es/works/baruch-spinoza/short-treatise-on-god-man-and-his-well-being
- MLABaruch Spinoza. Short Treatise on God, Man, and His Well-Being. Digital reproduction, SigPhi, https://sigphiai.com/es/works/baruch-spinoza/short-treatise-on-god-man-and-his-well-being.
- ChicagoBaruch Spinoza. Short Treatise on God, Man, and His Well-Being. Digital reproduction, SigPhi. https://sigphiai.com/es/works/baruch-spinoza/short-treatise-on-god-man-and-his-well-being.
Referencia de la edición que reproduce SigPhi: SigPhi es su reproducción digital, no el editor. El año de la edición no consta en los metadatos (por eso «n.d.») y el traductor solo aparece cuando consta.
De qué trata
El esbozo temprano del sistema de Spinoza, escrito hacia 1660 y perdido durante dos siglos: la misma filosofía de la «Ética» antes de tomar forma geométrica.
Contexto e historia
Spinoza no lo publicó nunca y el texto solo se conoce por dos copias manuscritas en holandés descubiertas en el siglo XIX; el original latino se ha perdido. Eso lo hace doblemente interesante. Primero, porque ahí están ya las tesis centrales —Dios como única sustancia, la mente y el cuerpo como dos aspectos de una misma cosa, la libertad como conocimiento de la necesidad— pero expuestas en prosa corriente, con diálogos y digresiones, y por tanto mucho más accesibles que en la «Ética». Segundo, porque permite ver cómo llegó ahí: hay rastros de Descartes que después desaparecerían. Conviene leerlo como lo que es, un esbozo de juventud que el autor decidió no publicar, y no como su palabra definitiva.
Contexto editorial, no una fuente citable: a diferencia de los pasajes de la obra, estos datos no se pueden comprobar contra el corpus.
Spain had been the home of Jews long before the intro duction of Christianity. Under non-Christian rule they enjoyed considerable power and prosperity. With the in troduction of Christianity, however, came the desire to convert the Jews ; and as the Church was not very nice or scrupulous about the methods employed, there commenced a series of intermittent barbarities which stained the annals of medieval Christianity for many centuries. Fortunately for the Jews these persecutions were neither universal nor constant. Bad blood broke out now here, now there, but there were usually also healthy spots, and healthy members, immune from the fell disease. While the fanaticism of the mob was often irritated by envy, the fanaticism of princes was, as a rule, overcome by their personal interests. For the Jews of Spain numbered some of the bravest soldiers, some of the ablest Ministers of State, and, above all, some of the most resourceful financiers. The Kings of Spain and Portugal, accordingly, took the Jews under their protection, though they could not always prevent out breaks which involved the loss of thousands of Jewish lives. During periods of respite, Jews outvied their neighbours in * Benedicius is simply the Latin equivalent of the Hebrew Bafuch. xi xii INTRODUCTION their devotion to literature, science, and philosophy. They produced eminent poets, celebrated doctors and astro nomers, and most influential philosophers. Indeed the tenth, eleventh, and twelfth centuries have come to be re garded as the golden age in the history of the Jews since the dispersion, and that chiefly through the distinction achieved by the Jews of Spain. But fanaticism neither slumbered nor slept. And the climax was reached in the year 1492, when, under the baneful influence of Torquemada, the Jews were expelled from Spain, in spite of the golden promises made by Ferdinand and Isabella so long as they needed Jewish aid against Moorish foes.…