A Theologico-Political Treatise and A Political Treatise

Overview

Benedict de Spinoza, a Jewish-Dutch philosopher, laid the foundation for the Enlightenment movement of the 18th century in Europe and is regarded as one of the great rationalists of 17th century philosophy. Presented here are "A Theologico-Political Treatise" and "A Political Treatise", two works that precede Spinoza's most famous work "Ethics". In "A Theologico-Political Treatise" Spinoza argues for the separation of theology and philosophy insisting that whereas the goal of theology is obedience, philosophy ...
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A Theologico-Political Treatise and A Political Treatise

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Overview

Benedict de Spinoza, a Jewish-Dutch philosopher, laid the foundation for the Enlightenment movement of the 18th century in Europe and is regarded as one of the great rationalists of 17th century philosophy. Presented here are "A Theologico-Political Treatise" and "A Political Treatise", two works that precede Spinoza's most famous work "Ethics". In "A Theologico-Political Treatise" Spinoza argues for the separation of theology and philosophy insisting that whereas the goal of theology is obedience, philosophy aims at understanding rational truth. Spinoza believes that in order for man to realize his full potential a society organized around the principles of reason is necessary. In "A Political Treatise" Spinoza analyzes the forms of government: monarchy, aristocracy, and democracy. Based on his analysis he favors democracy, which he refers to as any representative government. The highly influential works of Spinoza laid the foundation for many of the concepts that we see in modern political life.
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Product Details

  • ISBN-13: 9781420947496
  • Publisher: Neeland Media
  • Publication date: 1/1/2013
  • Pages: 224
  • Product dimensions: 6.00 (w) x 9.00 (h) x 0.51 (d)

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A Theologico-Political Treatise and A Political Treatise


By Benedict De Spinoza, R. H. M. ELWES

Dover Publications, Inc.

Copyright © 2004 Dover Publications, Inc.
All rights reserved.
ISBN: 978-0-486-11936-6



CHAPTER 1

OF PROPHECY.

PROPHECY, or revelation, is sure knowledge revealed by God to man. A prophet is one who interprets the revelations of God to those who are unable to attain to sure knowledge of the matters revealed, and therefore can only apprehend them by simple faith.

The Hebrew word for prophet is "nabi," i.e. speaker or interpreter, but in Scripture its meaning is restricted to interpreter of God, as we may learn from Exodus vii. 1, where God says to Moses, "See, I have made thee a god to Pharaoh, and Aaron thy brother shall be thy prophet;" implying that, since in interpreting Moses' words to Pharaoh, Aaron acted the part of a prophet, Moses would be to Pharaoh as a god, or in the attitude of a god.

Prophets I will treat of in the next chapter, and at present consider prophecy.

Now it is evident, from the definition above given, that prophecy really includes ordinary knowledge; for the knowledge which we acquire by our natural faculties depends on our knowledge of God and His eternal laws; but ordinary knowledge is common to all men as men, and rests on foundations which all share, whereas the multitude always strains after rarities and exceptions, and thinks little of the gifts of nature; so that, when prophecy is talked of, ordinary knowledge is not supposed to be included. Neverthe-less it has as much right as any other to be called Divine, for God's nature, in so far as we share therein, and God's laws, dictate it to us; nor does it suffer from that to which we give the pre-eminence, except in so far as the latter transcends its limits and cannot be accounted for by natural laws taken in themselves. In respect to the certainty it involves, and the source from which it is derived, i.e. God, ordinary knowledge is no whit inferior to prophetic, unless indeed we believe, or rather dream, that the prophets had human bodies but superhuman minds, and therefore that their sensations and consciousness were entirely different from our own.

But, although ordinary knowledge is Divine, its professors cannot be called prophets, for they teach what the rest of mankind could perceive and apprehend, not merely by simple faith, but as surely and honourably as themselves.

Seeing then that our mind subjectively contains in itself and partakes of the nature of God, and solely from this cause is enabled to form notions explaining natural phenomena and inculcating morality, it follows that we may rightly assert the nature of the human mind (in so far as it is thus conceived) to be a primary cause of Divine revelation. All that we clearly and distinctly understand is dictated to us, as I have just pointed out, by the idea and nature of God; not indeed through words, but in a way far more excellent and agreeing perfectly with the nature of the mind, as all who have enjoyed intellectual certainty will doubtless attest. Here, however, my chief purpose is to speak of matters having reference to Scripture, so these few words on the light of reason will suffice.

I will now pass on to, and treat more fully, the other ways and means by which God makes revelations to mankind, both of that which transcends ordinary knowledge, and of that within its scope; for there is no reason why God should not employ other means to communicate what we know already by the power of reason.

Our conclusions on the subject must be drawn solely from Scripture; for what can we affirm about matters transcending our knowledge except what is told us by the words or writings of prophets? And since there are, so far as I know, no prophets now alive, we have no alternative but to read the books of prophets departed, taking care the while not to reason from metaphor or to ascribe anything to our authors which they do not themselves distinctly state. I must further premise that the Jews never make any mention or account of secondary, or particular causes, but in a spirit of religion, piety, and what is commonly called godliness, refer all things directly to the Deity. For instance, if they make money by a transaction, they say God gave it to them; if they desire anything, they say God has disposed their hearts towards it; if they think anything, they say God told them. Hence we must not suppose that everything is prophecy or revelation which is described in Scripture as told by God to anyone, but only such things as are expressly announced as prophecy or revelation, or are plainly pointed to as such by the context.

A perusal of the sacred books will show us that all God's revelations to the prophets were made through words or appearances, or a combination of the two. These words and appearances were of two kinds; (1) real when external to the mind of the prophet who heard or saw them, (2) imaginary when the imagination of the prophet was in a state which led him distinctly to suppose that he heard or saw them.

With a real voice God revealed to Moses the laws which He wished to be transmitted to the Hebrews, as we may see from Exodus xxv. 22, where God says, "And there I will meet with thee and I will commune with thee from the mercy seat which is between the Cherubim." Some sort of real voice must necessarily have been employed, for Moses found God ready to commune with him at any time. This, as I shall shortly show, is the only instance of a real voice.

We might, perhaps, suppose that the voice with which God called Samuel was real, for in 1 Sam. iii. 21, we read, "And the Lord appeared again in Shiloh, for the Lord revealed Himself to Samuel in Shiloh by the word of the Lord;" implying that the appearance of the Lord consisted in His making Himself known to Samuel through a voice; in other words, that Samuel heard the Lord speaking. But we are compelled to distinguish between the prophecies of Moses and those of other prophets, and therefore must decide that this voice was imaginary, a conclusion further supported by the voice's resemblance to the voice of Eli, which Samuel was in the habit of hearing, and therefore might easily imagine; when thrice called by the Lord, Samuel supposed it to have been Eli.

The voice which Abimelech heard was imaginary, for it is written, Gen. xx. 6, "And God said unto him in a dream." So that the will of God was manifest to him, not in waking, but only in sleep, that is, when the imagination is most active and uncontrolled. Some of the Jews believe that the actual words of the Decalogue were not spoken by God, but that the Israelites heard a noise only, without any distinct words, and during its continuance apprehended the Ten Commandments by pure intuition; to this opinion I myself once inclined, seeing that the words of the Decalogue in Exodus are different from the words of the Decalogue in Deuteronomy, for the discrepancy seemed to imply (since God only spoke once) that the Ten Commandments were not intended to convey the actual words of the Lord, but only His meaning. However, unless we would do violence to Scripture, we must certainly admit that the Israelites heard a real voice, for Scripture expressly says, Deut. v. 4, "God spake with you face to face," i.e. as two men ordinarily interchange ideas through the instrumentality of their two bodies; and therefore it seems more consonant with Holy Writ to suppose that God really did create a voice of some kind with which the Decalogue was revealed. The discrepancy of the two versions is treated of in Chap. VIII.

Yet not even thus is all difficulty removed, for it seems scarcely reasonable to affirm that a created thing, depending on God in the same manner as other created things, would be able to express or explain the nature of God either verbally or really by means of its individual organism: for instance, by declaring in the first person, "I am the Lord your God."

Certainly when anyone says with his mouth, "I understand," we do not attribute the understanding to the mouth, but to the mind of the speaker; yet this is because the mouth is the natural organ of a man speaking, and the hearer, knowing what understanding is, easily comprehends, by a comparison with himself, that the speaker's mind is meant; but if we knew nothing of God beyond the mere name and wished to commune with Him, and be assured of His existence, I fail to see how our wish would be satisfied by the declaration of a created thing (depending on God neither more nor less than ourselves), "I am the Lord." If God contorted the lips of Moses, or, I will not say Moses, but some beast, till they pronounced the words, "I am the Lord," should we apprehend the Lord's existence therefrom?

Scripture seems clearly to point to the belief that God spoke Himself, having descended from heaven to Mount Sinai for the purpose—and not only that the Israelites heard Him speaking, but that their chief men beheld Him (Ex. xxiv.) Further the law of Moses, which might neither be added to nor curtailed, and which was set up as a national standard of right, nowhere prescribed the belief that God is without body, or even without form or figure, but only ordained that the Jews should believe in His existence and worship Him alone: it forbade them to invent or fashion any likeness of the Deity, but this was to insure purity of service; because, never having seen God, they could not by means of images recall the likeness of God, but only the likeness of some created thing which might thus gradually take the place of God as the object of their adoration. Nevertheless, the Bible clearly implies that God has a form, and that Moses when he heard God speaking was permitted to behold it, or at least its hinder parts.

Doubtless some mystery lurks in this question which we will discuss more fully below. For the present I will call attention to the passages in Scripture indicating the means by which God has revealed His laws to man.

Revelation may be through figures only, as in 1 Chron. xxii., where God displays his anger to David by means of an angel bearing a sword, and also in the story of Balaam.

Maimonides and others do indeed maintain that these and every other instance of angelic apparitions (e.g. to Manoah and to Abraham offering up Isaac) occurred during sleep, for that no one with his eyes open ever could see an angel, but this is mere nonsense. The sole object of such commentators seems to be to extort from Scripture confirmations of Aristotelian quibbles and their own inventions, a proceeding which I regard as the acme of absurdity.

In figures, not real but existing only in the prophet's imagination, God revealed to Joseph his future lordship, and in words and figures He revealed to Joshua that He would fight for the Hebrews, causing to appear an angel, as it were the Captain of the Lord's host, bearing a sword, and by this means communicating verbally. The forsaking of Israel by Providence was portrayed to Isaiah by a vision of the Lord, the thrice Holy, sitting on a very lofty throne, and the Hebrews, stained with the mire of their sins, sunk as it were in uncleanness, and thus as far as possible distant from God. The wretchedness of the people at the time was thus revealed, while future calamities were foretold in words. I could cite from Holy Writ many similar examples, but I think they are sufficiently well known already.

However, we get a still more clear confirmation of our position in Num. xii. 6, 7, as follows: "If there be any prophet among you, I the Lord will make myself known unto him in a vision" (i.e. by appearances and signs, for God says of the prophecy of Moses that it was a vision without signs), "and will speak unto him in a dream" (i.e. not with actual words and an actual voice). "My servant Moses is not so; with him will I speak mouth to mouth, even apparently, and not in dark speeches, and the similitude of the Lord he shall behold," i.e. looking on me as a friend and not afraid, he speaks with me (cf. Ex. xxxiii. 17).

This makes it indisputable that the other prophets did not hear a real voice, and we gather as much from Deut. xxiv. 10: "And there arose not a prophet since in Israel like unto Moses whom the Lord knew face to face," which must mean that the Lord spoke with none other; for not even Moses saw the Lord's face. These are the only media of communication between God and man which I find mentioned in Scripture, and therefore the only ones which may be supposed or invented. We may be able quite to comprehend that God can communicate immediately with man, for without the intervention of bodily means He communicates to our minds His essence; still, a man who can by pure intuition comprehend ideas which are neither contained in nor deducible from the foundations of our natural knowledge, must necessarily possess a mind far superior to those of his fellow men, nor do I believe that any have been so endowed save Christ. To Him the ordinances of God leading men to salvation were revealed directly without words or visions, so that God manifested Himself to the Apostles through the mind of Christ as He formerly did to Moses through the supernatural voice. In this sense the voice of Christ, like the voice which Moses heard, may be called the voice of God, and it may be said that the wisdom of God (i.e. wisdom more than human) took upon itself in Christ human nature, and that Christ was the way of salvation. I must at this juncture declare that those doctrines which certain churches put forward concerning Christ, I neither affirm nor deny, for I freely confess that I do not understand them. What I have just stated I gather from Scripture, where I never read that God appeared to Christ, or spoke to Christ, but that God was revealed to the Apostles through Christ; that Christ was the Way of Life, and that the old law was given through an angel, and not immediately by God; whence it follows that if Moses spoke with God face to face as a man speaks with his friend (i.e. by means of their two bodies) Christ communed with God mind to mind.


(Continues...)

Excerpted from A Theologico-Political Treatise and A Political Treatise by Benedict De Spinoza, R. H. M. ELWES. Copyright © 2004 Dover Publications, Inc.. Excerpted by permission of Dover Publications, Inc..
All rights reserved. No part of this excerpt may be reproduced or reprinted without permission in writing from the publisher.
Excerpts are provided by Dial-A-Book Inc. solely for the personal use of visitors to this web site.

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Table of Contents

Contents

Title Page,
DOVER PHILOSOPHICAL CLASSICS,
Copyright Page,
INTRODUCTION.,
PREFACE.,
A THEOLOGICO-POLITICAL TREATISE.,
CHAPTER I. - OF PROPHECY.,
CHAPTER II. - OF PROPHETS.,
CHAPTER III. - OF THE VOCATION OF THE HEBREWS, AND WHETHER THE GIFT OF PROPHECY WAS PECULIAR TO THEM.,
CHAPTER IV. - OF THE DIVINE LAW.,
CHAPTER V. - OF THE CEREMONIAL LAW.,
CHAPTER VI. - OF MIRACLES.,
CHAPTER VII. - OF THE INTERPRETATION OF SCRIPTURE.,
CHAPTER VIII. - OF THE AUTHORSHIP OF THE PENTATEUCH AND THE OTHER HISTORICAL BOOKS OF THE OLD TESTAMENT.,
CHAPTER IX. - OTHER QUESTIONS CONCERNING THE SAME BOOKS: NAMELY, WHETHER THEY WERE COMPLETELY FINISHED BY EZRA, AND, FURTHER, WHETHER THE MARGINAL NOTES WHICH ARE FOUND IN THE HEBREW TEXTS WERE VARIOUS READINGS.,
CHAPTER X. - AN EXAMINATION OF THE REMAINING BOOKS OF THE OLD TESTAMENT ACCORDING TO THE PRECEDING METHOD.,
CHAPTER XI. - AN INQUIRY WHETHER THE APOSTLES WROTE THEIR EPISTLES AS APOSTLES AND PROPHETS, OR MERELY AS TEACHERS; AND AN EXPLANATION OF WHAT IS MEANT BY AN APOSTLE.,
CHAPTER XII. - OF THE TRUE ORIGINAL OF THE DIVINE LAW, AND WHEREFORE SCRIPTURE IS CALLED SACRED, AND THE WORD OF GOD. HOW THAT, IN SO FAR AS IT CONTAINS THE WORD OF GOD, IT HAS COME DOWN TO US UNCORRUPTED.,
CHAPTER XIII. - IT IS SHOWN THAT SCRIPTURE TEACHES ONLY VERY SIMPLE DOCTRINES, SUCH AS SUFFICE FOR RIGHT CONDUCT.,
CHAPTER XIV. - DEFINITIONS OF FAITH, THE FAITH, AND THE FOUNDATIONS OF FAITH, WHICH IS ONCE FOR ALL SEPARATED FROM PHILOSOPHY.,
CHAPTER XV. - THEOLOGY IS SHOWN NOT TO BE SUBSERVIENT TO REASON, NOR REASON TO THEOLOGY: A DEFINITION OF THE REASON WHICH ENABLES US TO ACCEPT THE AUTHORITY OF THE BIBLE.,
CHAPTER XVI. - OF THE FOUNDATIONS OF A STATE; OF THE NATURAL AND CIVIL RIGHTS OF INDIVIDUALS; AND OF THE RIGHTS OF THE SOVEREIGN POWER.,
CHAPTER XVII. - IT IS SHOWN THAT NO ONE CAN, OR NEED, TRANSFER ALL HIS RIGHTS TO THE SOVEREIGN POWER. OF THE HEBREW REPUBLIC, AS IT WAS DURING THE LIFETIME OF MOSES, AND AFTER HIS DEATH, TILL THE FOUNDATION OF THE MONARCHY; AND OF ITS EXCELLENCE. LASTLY, OF THE CAUSES WHY THE THEOCRATIC REPUBLIC FELL, AND WHY IT COULD HARDLY HAVE CONTINUED WITHOUT DISSENSION.,
CHAPTER XVIII. - FROM THE COMMONWEALTH OF THE HEBREWS, AND THEIR HISTORY, CERTAIN POLITICAL DOCTRINES ARE DEDUCED.,
CHAPTER XIX. - IT IS SHOWN THAT THE RIGHT OVER MATTERS SPIRITUAL LIES WHOLLY WITH THE SOVEREIGN, AND THAT THE OUTWARD FORMS OF RELIGION SHOULD BE IN ACCORDANCE WITH PUBLIC PEACE, IF WE WOULD OBEY GOD ARIGHT.,
CHAPTER XX. - THAT IN A FREE STATE EVERY MAN MAY THINK WHAT HE LIKES, AND SAY WHAT HE THINKS.,
AUTHOR'S NOTES TO THE THEOLOGICO-POLITICAL TREATISE.,
FROM THE EDITOR'S PREFACE TO THE POSTHUMOUS WORKS OF BENEDICT DE SPINOZA.,
A POLITICAL TREATISE.,
CHAPTER I. - INTRODUCTION.,
CHAPTER II. - OF NATURAL RIGHT.,
CHAPTER III. - OF THE RIGHT OF SUPREME AUTHORITIES.,
CHAPTER IV. - OF THE FUNCTIONS OF SUPREME AUTHORITIES.,
CHAPTER V. - OF THE BEST STATE OF A DOMINION.,
CHAPTER VI. - OF MONARCHY.,
CHAPTER VII. - OF MONARCHY (CONTINUATION).,
CHAPTER VIII. - OF ARISTOCRACY.,
CHAPTER IX. - OF ARISTOCRACY. CONTINUATION.,
CHAPTER X. - OF ARISTOCRACY. CONCLUSION.,
CHAPTER XI. - OF DEMOCRACY.,
BIBLIOGRAPHICAL NOTE,

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