Etica — parte 3
- Lingua:
- inglese
- Stato:
- Opera completa
- Autorialità:
- Scritta dall'autore
- Stato del testo:
- Testo pulito
- Estensione:
- ~23.200 parole · 110 passi
Cita quest'opera
- APABaruch Spinoza. (n.d.). Etica — parte 3. SigPhi. https://sigphiai.com/it/works/baruch-spinoza/ethics-part-3
- MLABaruch Spinoza. "Etica — parte 3." SigPhi, https://sigphiai.com/it/works/baruch-spinoza/ethics-part-3.
- ChicagoBaruch Spinoza. Etica — parte 3. SigPhi. https://sigphiai.com/it/works/baruch-spinoza/ethics-part-3.
Di che cosa tratta
Un sistema completo — Dio, la mente, gli affetti, la libertà — dimostrato come geometria: definizioni, assiomi e proposizioni che culminano nell'idea che la libertà è comprendere la necessità.
Contesto e storia
Spinoza terminò l'Etica verso il 1675 e rinunciò a pubblicarla in vita: lo scandalo del suo 'Deus sive Natura' — Dio e la Natura come una cosa sola — l'avrebbe sepolto. Apparve nel 1677, mesi dopo la sua morte, nelle Opera Posthuma, e fu proibita quasi subito. L'autore era vissuto all'Aia molando lenti, scomunicato dalla comunità ebraica di Amsterdam a ventitré anni con un anatema di durezza mai revocata. Per un secolo 'spinozista' fu un insulto; poi, per l'idealismo tedesco e per molti altri, la montagna con cui ogni filosofia deve misurarsi.
Contesto editoriale, non una fonte citabile: a differenza dei passi dell'opera, questi dati non si possono verificare sul corpus.
to be treating rather of matters outside nature than of natural phenomena following nature's general laws. They appear to conceive man to be situated in nature as a kingdom within a kingdom: for they believe that he disturbs rather than follows nature's order, that he has absolute control over his actions, and that he is determined solely by himself. They attribute human infirmities and fickleness, not to the power of nature in general, but to some mysterious flaw in the nature of man, which accordingly they bemoan, deride, despise, or, as usually happens, abuse: he, who succeeds in hitting off the weakness of the human mind more eloquently or more acutely than his fellows, is looked upon as a seer. Still there has been no lack of very excellent men (to whose toil and industry I confess myself much indebted), who have written many noteworthy things concerning the right way of life, and have given much sage advice to mankind. But no one, so far as I know, has defined the nature and strength of the emotions, and the power of the mind against them for their restraint. I do not forget, that the illustrious Descartes, though he believed, that the mind has absolute power over its actions, strove to explain human emotions by their primary causes, and, at the same time, to point out a way, by which the mind might attain to absolute dominion over them. However, in my opinion, he accomplishes nothing beyond a display of the acuteness of his own great intellect, as I will show in the proper place. For the present I wish to revert to those, who would rather abuse or deride human emotions than understand them.…