The Philosophy of Spinoza, Benedictus de Spinoza [read full novel .txt] 📗

in Spinoza's day and our own, is wholly unnecessary. We need only the revelation afforded by the natural powers of reason operative in us. In geometry, we do not blindly accept conclusions on faith, nor do we reject them by authority. We are guided in our discovery of the true and the false, solely by the light of our natural understanding. And the truths we discover are not temporary fabrications of the human mind, but eternal truths about the nature of things. Perhaps no other single aspect of Spinoza's philosophy distinguishes Spinoza from the medievalists as thoroughly as does his use of the geometrical order of exposition; and no other single aspect, perhaps, justifies as thoroughly Spinoza's claim to rank with the moderns if not even the contemporaries.

The geometer's method of starting with definitions and axioms and proceeding from proposition to proposition especially appealed to Spinoza, apart from the fact that geometry was an ideal science, because, for Spinoza, the essence of logical method consists in starting out with ideas that are of utter simplicity. Then, if the ideas are understood at all, they can only be clearly and distinctly understood. The absolutely simple we can either know or not know. We cannot be confused about it. And ideas which are clearly and distinctly understood are, according to Spinoza, necessarily true. Such unambiguously simple and therefore necessarily true ideas Spinoza believed his definitions and axioms expressed. Furthermore, if we gradually build up the body of our science by means of our initial simple ideas, justifying ourselves at every step by adequate proof, our final result will necessarily be as firmly established and as certainly true as the elementary ideas we started with. The reliability of this whole procedure more than compensates for its tediousness—a defect Spinoza expressly recognizes.

Unfortunately, however, there are other defects in the geometrical method when it is applied to philosophy, far more serious than its tediousness,—defects, moreover, Spinoza apparently did not recognize. Even though the geometrical method is preëminently scientific, it is hardly a form suitable for philosophy. The Euclidean geometer can take it for granted that the reader understands what a line or plane, a solid or an angle is. For formality, a curt definition is sufficient. But the philosopher's fundamental terms and ideas are precisely those in need of most careful and elaborate elucidation—something which cannot be given in a formal definition or axiom. Also, in the geometrical form, the burden of the author's attention is shifted from the clarification of the propositions to the accurate demonstration of them. Which, in a philosophical treatise, is most unfortunate. For though it is undoubtedly highly desirable that the philosopher should observe the same care and precision as the scientist, admitting nothing he cannot prove, it is nevertheless just as well for the philosopher to take reasonable care that what he is conscientiously proving is understood. That Spinoza did not always take such care but considerably over-estimated the self-evidence of his definitions and axioms and the simplicity of many of his important propositions, is an unhappy fact conclusively established by the increasing volume of Spinozistic literature.

II

However, in spite of the difficult, and to the literary repellent form of the Ethics, the catholicity of Spinoza's influence has been extremely remarkable. In time, his influence bids fair to equal in range, if not in gross extent, the as yet unparalleled influence of the artist-philosopher Plato. It took about a hundred years for Spinoza to come into something of his own. For the Ethics was condemned with the Tractatus Theologico-Politicus as an atheistic and immoral work. Only when the romantic philosophers of Germany, following the lead of Lessing and Jacobi, found in Spinoza a man who was, as they thought, after their own heart, did Spinoza's mundane fortune change. As a result of their efforts, Spinoza ceased to be a philosopher to be execrated in public (though furtively read in private), and became a philosopher to be eulogized on all occasions in most rhapsodic, if bewildering, terms. Many others too, besides professional philosophers, began to read Spinoza with much sympathy and unbounded admiration. Goethe, Matthew Arnold, Heine, George Eliot, Flaubert, Coleridge, and Shelley—to mention only a few distinguished lay names—found in Spinoza a powerful, stimulating and, in varying degrees, congenial thinker. To-day, after having been one of the liberating thinkers of mankind who was read but not honored, Spinoza is fast becoming one of the canonized of mankind who are honored but not read.

The reason for Spinoza's magnificent influence is not difficult to discover: his philosophy deals in a grand, illuminating way with all that is of profoundest importance in human life. There is no material the universe offers for man's life but Spinoza seeks to understand and explain its rational function and utility. For Spinoza set before himself the hard task of laying down the principles whereby men may guide themselves aright in all the affairs of life—the lowest as well as the highest. His philosophy, as a result, is at once the most exalted and the most matter of fact. There is no high sentiment or glorious ideal to which Spinoza does not give proper attention and a proper place. And yet he propounds nothing in his ethical theory that cannot be clearly seen by reason and that cannot be fully substantiated by the history of man. Spinoza's ethics is perfectly balanced, eminently sane. And there is, pervading it all, a stately sustained resolution of mind, a royal, often religious spirit and calm.

And Spinoza's thought, if not all of his terminology, is refreshingly modern and contemporary. We find in him, as in contemporaries, an utter reliance upon the powers of the human mind. All dogmatism, in the pristine connotation of unexamined adherence to the doctrines of tradition, is absent from his thought. Spinoza is thoroughly critical, for only modern philosophic arrogance, in first full bloom in Kant, can justly monopolize the term "critical" for itself. Naturally, though, Spinoza is unfamiliar with the whole apparatus and style of philosophic thinking which the last two centuries of excessively disputatious and remarkably inconclusive philosophy have created. Spinoza has his own technical philosophic style, inherited to some extent, but to a much larger extent transformed by him for original use. But technical as his style may be, it is simplicity itself when compared with the horrific styles which were, until the last few decades, alone thought adequate to express the profound and esoteric mysteries of modern philosophy. The philosophic jargon of the 18th. and 19th. centuries is now almost universally discarded, and with it preternaturally recondite and ineffectual modes of thought. Those who have achieved at least some of the new simplicity in thought and expression are better able than any others to enter into the heart of Spinoza's philosophy, into the open secret of his thought. For apart from the mere stylistic difficulties of the Ethics and some detail of his metaphysical doctrine, the few great and simple ideas which dominate his philosophy are quite easy to understand—especially if one uses the Tractatus Theologico-Politicus as an introduction to them. It was an unexpressed maxim with Spinoza that even at the risk of keeping our heads empty it is necessary we keep our minds simple and pure.

III

The central controlling idea of Spinoza's philosophy is that all things are necessarily determined in Nature, which he conceives to be an absolutely infinite unified and uniform order. Instead of maintaining that God is like man magnified to infinity, who has absolute, irresponsible control of a universe which is external to him—the rather rude anthropomorphic account of the ultimate nature of the universe contained in the Bible—Spinoza maintains that God is identical with the universe and must be and act according to eternal and necessary laws. God is Nature, if we understand by Nature not merely infinite matter and infinite thought,—the two attributes of Nature specifically known to us—but infinite other attributes the precise character of which we can never, because of our finitude, comprehend. Within this Being—God, Nature or Substance (the more technical, philosophic term)—there is no dichotomy; and there is outside of it no regulative or coercive intelligence such as the Biblical God is conceived to be. Whatever is, is one. And it is, in the special Spinozistic sense, supremely perfect because absolutely real. There is, considered in its totality, no lack or defect in Nature. There can be, therefore, no cosmic purposes, for such purposes would imply that Nature is yet unfinished, or unperfected, that is, not completely real. Something that cannot possibly be true of an absolutely infinite Being.

Spinoza's conception of an absolutely infinite universe is a vast improvement upon the pent-in, finite medieval universe inherited from Aristotle. It exceeds by infinity, in breadth of vision, even our contemporary notion of an infinite physical cosmos. And his conception of universal necessity is as great an advance upon the view that transformed natural occurrences into miraculous events. Miracles, according to the Bible, most clearly exemplify God's omnipotence; for omnipotence in the popular mind consists in nothing so much as in the ability to satisfy any purpose or whim no matter how transitory it is, or how incompatible with what has been antecedently desired or done. Miracles may be extraordinary occurrences with reference to the order of Nature, but they are, with reference to God, commonplace exhibitions of His Almighty power. For Spinoza, however, miracles, did they actually occur, would exhibit not God's power, but His impotence. The omnipotence of the one absolutely infinite Being is not shown by temperamental interruptions of the course of events; it is manifested in the immutable and necessary laws by which all things come to pass.

Spinoza's conception of the universe, flawlessly operating under necessary laws, effectively disposes of miracles. And to dispose of miracles is one of Spinoza's primary concerns. For as long as miracles happen, organized knowledge and rational control—the bases of a rational life—are both impossible for man.

If events were not absolutely conditioned by the determinate nature of things, instead of science, we should have superstition, and magic instead of scientific control. When a god governs the universe according to his transitory and altogether personal whims, or when chance, without a god, reigns, man is hopelessly at the mercy of the flux of events. In the conduct of his affairs memory is of no use to him, and forethought is impossible. In such cases man, as we read in his history, and could easily conclude from his nature, piteously grasps for salvation at whatever happens his way. All things are then loaded with ominous powers the strength of which is directly proportionate to the hope or fear that enthralls him. If the universe were lawless, the irony of man's fate would forever be what it was when he lived in abysmal ignorance: when in bitterest need of sane guidance, he would be most prone to trust to the feeblest and most irrational of aids. On the other hand, if things are determined by necessity, nothing happening either miraculously or by chance, science and a commensurate power of scientific control is possible for man. No more important argument could Spinoza conceive in favor of his doctrine.

IV

But the very doctrine which Spinoza placed at the heart of his philosophy because of the inestimable advantages man could derive from it, people loudly objected to on the ground that it robbed man's life of all moral and religious value. Determinism, they exclaimed, reduces man to the rank of inanimate Nature; without "free-will" man is no better than a slave, his life doomed by an inexorable fate. True enough, nothing is more abhorrent or more deadly to the striving soul of man than to be bound in a fatalistic doctrine. But the anti-determinists wildly confuse a perverted determinism of ends with a scientific determinism of means. And only the former determinism is truly fatalistic. This