Humanism

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By Stuart Pethick

Pethick investigates a miles overlooked philosophical connection among of the main arguable figures within the historical past of philosophy: Spinoza and Nietzsche. by way of interpreting the an important function that affectivity performs of their philosophies, this e-book claims that the 2 philosophers percentage the typical target of constructing wisdom the main robust impact.

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Additional info for Affectivity and Philosophy after Spinoza and Nietzsche: Making Knowledge the Most Powerful Affect

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This discussion of the nature of language, ideas and knowledge will be crucial for the final chapter of the book on the task of philosophy after Spinoza and Nietzsche. Throughout the discussion of Spinoza in this chapter, the orientating role that affectivity plays in his philosophy will remain in focus. As mentioned above, however, it is important to begin with a look at Descartes before turning to Spinoza. 1 Descartes’ cogito and the power of ideas That the great French philosopher Rene Descartes was a huge influence on Spinoza is abundantly clear from his correspondence, the study groups he belonged to and his Principles of Cartesian Philosophy.

But ... 16 As long as we remain unaware of the nature of thought, then our judgements will only appear to be certain in their fragmented atomistic state. 17 In the final analysis, however, Descartes collapses the clarity/distinctiveness aspects and makes of clarity something distinct; or in other words, he reifies the affective aspect of thought and turns it into a thing: the ground of thought becomes God, a being with certain characteristics such as infinity, perfection and omnipotence who creates thinking souls.

30 Affectivity and Philosophy after Spinoza and Nietzsche the status of this ‘something’ (including the body) is in doubt – Spinoza suggests that affectivity itself in all its bodily particularity is as real as any overarching conscious awareness of ourselves as thinking. 23 Affectivity thus involves ideas, meaning that we are also thinking beings, but thinking is neither primary nor strictly separable for Spinoza: there is both the feeling of this body being affected (something is happening) and an idea of this affect (what this something is), and together this is what Spinoza calls the imagination, and it is through the imagination that we experience the world.

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