Benedict Spinoza Quotes

When a man is prey to his emotions, he is not his own master.

No to laugh, not to lament, not to detest, but to understand.

Happiness is not the reward of virtue, but is virtue itself; nor do we delight in happiness because we restrain from our lusts; but on the contrary, because we delight in it, therefore we are able to restrain them.

None are more taken in by flattery than the proud, who wish to be the first and are not.

Reading list (1972 edition)[edit] 1. Homer – Iliad, Odyssey 2. The Old Testament 3. Aeschylus – Tragedies 4. Sophocles – Tragedies 5. Herodotus – Histories 6. Euripides – Tragedies 7. Thucydides – History of the Peloponnesian War 8. Hippocrates – Medical Writings 9. Aristophanes – Comedies 10. Plato – Dialogues 11. Aristotle – Works 12. Epicurus – Letter to Herodotus; Letter to Menoecus 13. Euclid – Elements 14. Archimedes – Works 15. Apollonius of Perga – Conic Sections 16. Cicero – Works 17. Lucretius – On the Nature of Things 18. Virgil – Works 19. Horace – Works 20. Livy – History of Rome 21. Ovid – Works 22. Plutarch – Parallel Lives; Moralia 23. Tacitus – Histories; Annals; Agricola Germania 24. Nicomachus of Gerasa – Introduction to Arithmetic 25. Epictetus – Discourses; Encheiridion 26. Ptolemy – Almagest 27. Lucian – Works 28. Marcus Aurelius – Meditations 29. Galen – On the Natural Faculties 30. The New Testament 31. Plotinus – The Enneads 32. St. Augustine – On the Teacher; Confessions; City of God; On Christian Doctrine 33. The Song of Roland 34. The Nibelungenlied 35. The Saga of Burnt Njál 36. St. Thomas Aquinas – Summa Theologica 37. Dante Alighieri – The Divine Comedy;The New Life; On Monarchy 38. Geoffrey Chaucer – Troilus and Criseyde; The Canterbury Tales 39. Leonardo da Vinci – Notebooks 40. Niccolò Machiavelli – The Prince; Discourses on the First Ten Books of Livy 41. Desiderius Erasmus – The Praise of Folly 42. Nicolaus Copernicus – On the Revolutions of the Heavenly Spheres 43. Thomas More – Utopia 44. Martin Luther – Table Talk; Three Treatises 45. François Rabelais – Gargantua and Pantagruel 46. John Calvin – Institutes of the Christian Religion 47. Michel de Montaigne – Essays 48. William Gilbert – On the Loadstone and Magnetic Bodies 49. Miguel de Cervantes – Don Quixote 50. Edmund Spenser – Prothalamion; The Faerie Queene 51. Francis Bacon – Essays; Advancement of Learning; Novum Organum, New Atlantis 52. William Shakespeare – Poetry and Plays 53. Galileo Galilei – Starry Messenger; Dialogues Concerning Two New Sciences 54. Johannes Kepler – Epitome of Copernican Astronomy; Concerning the Harmonies of the World 55. William Harvey – On the Motion of the Heart and Blood in Animals; On the Circulation of the Blood; On the Generation of Animals 56. Thomas Hobbes – Leviathan 57. René Descartes – Rules for the Direction of the Mind; Discourse on the Method; Geometry; Meditations on First Philosophy 58. John Milton – Works 59. Molière – Comedies 60. Blaise Pascal – The Provincial Letters; Pensees; Scientific Treatises 61. Christiaan Huygens – Treatise on Light 62. Benedict de Spinoza – Ethics 63. John Locke – Letter Concerning Toleration; Of Civil Government; Essay Concerning Human Understanding;Thoughts Concerning Education 64. Jean Baptiste Racine – Tragedies 65. Isaac Newton – Mathematical Principles of Natural Philosophy; Optics 66. Gottfried Wilhelm Leibniz – Discourse on Metaphysics; New Essays Concerning Human Understanding;Monadology 67. Daniel Defoe – Robinson Crusoe 68. Jonathan Swift – A Tale of a Tub; Journal to Stella; Gulliver's Travels; A Modest Proposal 69. William Congreve – The Way of the World 70. George Berkeley – Principles of Human Knowledge 71. Alexander Pope – Essay on Criticism; Rape of the Lock; Essay on Man 72. Charles de Secondat, baron de Montesquieu – Persian Letters; Spirit of Laws 73. Voltaire – Letters on the English; Candide; Philosophical Dictionary 74. Henry Fielding – Joseph Andrews; Tom Jones 75. Samuel Johnson – The Vanity of Human Wishes; Dictionary; Rasselas; The Lives of the Poets

Human infirmity in moderating and checking the emotions I name bondage : for, when a man is a prey to his emotions, he is not his own master, but lies at the mercy of fortune : so much so, that he is often compelled, while seeing that which is better for him, to follow that which is worse.

In fact, the real disturbers of the peace are those who, in a free state, seek to curtail the liberty of judgment which they are unable to tyrannize over.

The human mind cannot be absolutely destroyed with the human body, but there is some part of it which remains eternal. —Benedict de Spinoza, Ethics

Bir tenin etkileri ne derece yalnız kendisine bağlı ise ve başka tenler etki alanında ona ne derece az yardım ederlerse, onun ruhu da o kadar yetkin olarak kavramaya elverişlidir.

The ultimate aim of government is not to rule, or restrain, by fear, nor to exact obedience, but contrariwise, to free every man from fear, that he may live in all possible security; in other words, to strengthen his natural right to exist and work without injury to himself or others.

The most influential of all early modern pantheists was the philosopher Benedict Spinoza (1632-1677). Born into a family of Jewish refugees from Portugal, Spinoza was trained in Talmudic scholarship but soon developed an unconventional theology of his own. When this became known, he was summoned before a rabbinical court and even offered money to recant. When he refused, he was excommunicated. He earned a humble living as a lens-grinder, and died of consumption in 1677.

Slowly, with the rise of rationalism, particularly as associated with figures such as Thomas Hobbes (1588–1679) and Benedict (Baruch) Spinoza (1632–1677), the view that the Torah was a unified whole, written by Moses, began to be questioned. (For additional information on this development, see the essays on “The Interpretation of the Bible,” pp. 2254–2280.)

Aengstlichkeit wird dem beigelegt, dessen Begierde durch Furcht vor Gefahr eingeschränkt wird, welcher sich Seinesgleichen zu unterziehen wagen.

She hopped off the counter, ducked her head under me to catch my gaze, and palmed my face. “No, he was angry and provoked. You took a bullet for me, Romeo.” I scowled. “Don’t be dramatic.” “Thank you.” Since I’d made no progress finding the starting point to stitch myself, I cleared my throat, stepping back. “You’re welcome. Now leave.” “I want you.” Her hand ran the length of my chest up to my shoulder. I want you, too, which is why I need you to get the hell away from here.I no longer recognize myself or my actions where you’re concerned. You’ve become a liability I cannot afford. Rather than kick her out, I set the needle and thread down. “You can ride my thigh.” “I want to ride your cock.” She teased up the short hem of her olive satin dress. “When you forced me to tag along to Le Bleu, didn’t you say you’ll fuck me if I behave? I behaved.” “I said I’ll fuck you when you’re on your period.” “I interpreted that differently.” “It’s not a Benedict de Spinoza book. It was not open to different interpretations.” “Whatever. That last time wasn’t so great anyway.” Contrary to her words, her dress inched up, flirting with the border of her lace panties. “It happened so long ago that I don’t even remember much. Was I even there? Were you?” Egging me on wouldn’t work. Sadly for her, I was more sophisticated than that. She continued, undeterred. “Oliver told me you’re a born-again virgin. You know your pee pee has other functions, right?” “Leave, Dallas.” (Chapter 55)

XXXII. But human power is very limited and infinitely surpassed by the power of external causes. So we do not have an absolute power to adapt things outside us to our use. Nevertheless, we shall bear calmly those things which happen to us contrary to what the principle of our advantage demands, if we are conscious that we have done our duty, that the power we have could not have extended itself to the point where we could have avoided those things, and that we are a part of the whole of nature, whose order we follow. If we understand this clearly and distinctly, that part of us which is defined by understanding, i.e., the better part of us, will be entirely satisfied with this, and will strive to persevere in that satisfaction. For insofar as we understand, we can want nothing except what is necessary, nor absolutely be satisfied with anything except what is true. Hence, insofar as we understand these things rightly, the striving of the better part of us agrees with the order of the whole of nature. [Spinoza, Ethics, part 4, appendix, trans. Edwin Curley]