Le point important pour notre propos est son originalité dans ce paysage théorique : il s’oppose tout à la fois à Hobbes, à la tradition de l’unité substantielle du corps collectif, et à celle de la représentation. He also pursued his vision of “true religion” and the secular and free state. As Spinoza says, “by joy, therefore, I shall understand in what follows that passion by which the mind passes to a greater perfection. These aspects of Spinoza’s life are real interesting, various, and at time opposing, moreover, these ones created one of history’s most radical thinkers.My research intends demonstrate that Spinoza’s thought provides a coherent project of human liberation – from Ethics to his political treatises. In the ongoing process of reason, parts of the world come under our control. In his As I have been at pains to demonstrate, the principle organizing concept in Spinoza’s philosophy is the dual striving for the continuation of joy and for the destruction of causes of sadness. Baruch Spinoza ( 1632 – 77) was one of the most important philosopher of all time. Ernesto Laclau might stand in as exemplary of this kind of critical engagement when he writes in his review of Žižek is exemplary of often saying “Spinoza” and then critiquing Hardt and Negri as if the three were interchangeable; and it is this tendency toward conflation that we must supersede for a fully rendered Spinozist Marxism to emerge. According to Spinoza: “By affects I understand affections of the body by which the body’s power of acting is increased or diminished, aided or restrained, and at the same time, the ideas of these affections.”Spinoza’s primary definition of affects occurs in the In Spinoza’s system, the more reason guides us, the less we are passively affected by our tumultuous interaction with affects.
"The Indignant Multitude: Spinozist Marxism after
These aspects of Spinoza’s life are real interesting, various, and at time opposing, moreover, …
Spinoza was also a metaphysical and moral philosopher, political and religious thinker, biblical exegete, multitude’s theorist, grinders of lenses, failed merchant, Jewish heretic.
This trap leads Žižek, for instance, to a weak reading of Spinoza through Hardt and Negri as interlocutors. Looking at the consistent displacement of sad affects in Hardt’s and Negri’s work illustrates the dangers of too quickly and easily sliding into a sense of Spinozism centered on joyful accumulation. Nevertheless it has as much right as any other to be called Divine.” There is always the possibility that our newfound knowledge might lead to a new encounter more debilitating than the last. L’affirmation spinoziste de la « multitude » et l’idée d’un transfert de droit non juridique. Negri proposes a series of definitions for affect in “Value and Affect” that still needs unpacking. I intend to reevaluate the complexity and originality of Spinoza’s philosophy, different from the traditional explanation, and improve Deleuze’s, Negri’s, Giancotti’s and Balibar’s reading of Spinoza. Revenons à présent à Spinoza.
The first — affect as the power to act — operates as the groundwork for the other three definitions. As such, it is necessary to maintain, at all times, that Spinoza does not create a kind of teleology where we naturally progress from ignorance to reason. With this basic definition in place, Negri further defines affect as: “a power of transformation, a force of self-valorization,” then as “a power of appropriation,” and finally as “an expansive power.”Importantly, Negri’s effacement of sad affects is not a solitary moment, but instead haunts his readings of Spinoza. The political and anthropological Thought of Baruch Spinoza is able to offer a relevant research and perspective for our contemporary society. Spinoza describes practices of attempting to think beyond reified ideological barriers: “We strive to further the occurrence of whatever we imagine will lead to joy, and to avert or destroy what we imagine is contrary to it, or will lead to sadness.”There is more at stake here than a critical reading of Hardt’s and Negri’s use of Spinoza. In Blinded as we are by the “French” Spinoza in all his different guises, from Althusser through Deleuze to Negri, we should not forget Žižek is quite right to point to the massive inconsistencies in readings of Spinoza, but each ambivalent reading of Spinoza seems more indicative of his strange place in the history of philosophy than pointing to a particularly “postmodern” forgetfulness. We overcome limits only by expressing positive passions, which increasingly constitute us collectively, that is, as collectivity.”Spinoza does not only write about indignation in the There are a number of instructive complications in this passage of the Hardt’s and Negri’s description of the metropolis in With the massive exodus from the country to the city and the increased urbanization of populations, the metropolis truly is the site for renewed workers’ struggles. Spinoza: Key Concepts, Exeter: Imprint Academic, 2015 Spinoza’s ‘multitude’, while a key concept of his political philosophy, allows us to better understand Spinoza’s work both in
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