Download Between Philosophy and Religion: Spinoza, the Bible, and by Brayton Polka PDF

By Brayton Polka

.cs95E872D0{text-align:left;text-indent:0pt;margin:0pt 0pt 0pt 0pt} .cs5EFED22F{color:#000000;background-color:transparent;font-family:Times New Roman; font-size:12pt; font-weight:normal; font-style:normal; } .csA62DFD6A{color:#000000;background-color:transparent;font-family:Times New Roman; font-size:12pt; font-weight:normal; font-style:italic; } In among Philosophy and faith Volumes I and II, Brayton Polka examines Spinoza's 3 significant works--on faith, politics, and ethics--in order to teach that his proposal is without delay biblical and smooth. Polka argues that Spinoza is biblical simply insofar as he's understood to be one of many nice philosophers of modernity and that he's sleek simply while it's understood that he's targeted in making the translation of the Bible imperative to philosophy and philosophy vital to the translation of the Bible. This booklet and its significant other quantity are crucial analyzing for any student of Spinoza.

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Extra info for Between Philosophy and Religion: Spinoza, the Bible, and Modernity: Vol. I: Hermeneutics and Ontology

Sample text

This is not a true (or adequate) distinction between divine and human. Rather, it is a distinction between what is adequately divine (and human) and what is inadequately human (and divine). We have already seen Spinoza indicate that knowledge and love of God as the supreme good of human beings are their ratio vivendi. But this ratio vivendi, as the divine law, comprehends both politics and ethics. The ultimate distinction here is not that between speculation (mind) and carnal man (politics). 2.

Wherefore, it is far from the case that the faith of histories has the requisite necessity whereby we can arrive at our supreme good” (52). 3. , that surpass human understanding), and that, therefore, cannot perfect our intellect. ” 4. “Its reward is the law itself, namely, to know God and to love him from true freedom and from whole and constant mind” (53). Its penalty is simply the privation of these things, that is, enslavement to the flesh or to an inconstant mind. Having outlined the basic content of the “divine natural law”—it is universal; it does not rest on history; it does not involve ceremonies; its reward is the law itself: to love and to know God freely and wholly—Spinoza now poses four questions about Scripture in light of his concept of the divine natural law.

4–5. 5. See Hos. 7. 6. I omit here that part of God’s curse on Eve that Adam her husband “shall rule over you” (Gen. 16). Even if this passage can be saved, I view it, in the spirit of Spinoza, as accommodation (on the part of both author and audience) to the sociological reality (hierarchical gender relations) of the age. 7. I have not attempted to preserve the prosody of the passages that I cite from Hosea. 8. I have transposed these two lines from Matthew. 3. 9. Already St. Augustine had clearly seen in the City of God that the fact that we are deceived (or that we are sinners) supports, not the academic skeptics (in the tradition of Plato) but the faithful.

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