“Is Spinoza baroque? No, but if we find, through this line of thinking, a spurious and worn-out figure that rejects the crisis, that repeats the utopia in its ingenuous Renaissance form, what we have found is merely Spinozism. When classical idealism takes up Spinoza, in effect it only takes up (or invents?) Spinozism, a Renaissance philosophy of the bourgeois revolution of the capitalist market!”

Selected works, The Savage Anomaly: The Power of Spinoza's Metaphysics and Politics (1991)

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Baruch Spinoza210

Dutch philosopher 1632–1677

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“Just as Hegel later developed the metaphysical and rationalistic bases of the Spinoza philosophy giving the only possible refutation to Spinozism, that is, by converting the substance of Spinoza into an absolute idea, into the absolute spirit, and in this way, presented an antithesis to Spinozist teaching, so in his time, Spinoza presented an antithesis with respect to Descartes, but a materialistic antithesis.”

Baruch Spinoza (1632–1677) Dutch philosopher

Lev Vygotsky, in his collected notebooks [original in Russian]
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“And therefore we can see just how constructive this Spinozian difference is, just how constructive this negativity really is! The organic interweaving of these two motifs is fundamental in the history of European philosophy. Spinoza is the first to mold this logical mechanism that bourgeois philosophy would constantly and continually try to abrogate during its subsequent development. In Kantianism, as in classical idealism, Spinoza continually remains the object of opposition and polemic: What is destroyed is precisely the intersection between the negation of the ideology and the construction of the world, the inherence of the limit, of the materiality, to the infinite.”

Baruch Spinoza (1632–1677) Dutch philosopher

Selected works, The Savage Anomaly: The Power of Spinoza's Metaphysics and Politics (1991)

“The rediscovery of Spinoza by the Germans contributed to the shaping of the cultural destinies of the German people for almost two hundred years. Just as at the time of the Reformation no other spiritual force was as potent in German life as the Bible, so during the eighteenth and nineteenth centuries no other intellectual force so dominated German life as Spinozism. Spinoza became the magnet to German steel. Except for Immanuel Kant and Herbart, Spinoza attracted every great intellectual figure in Germany during the last two centuries, from the greatest, Goethe, to the purest, Lessing.”

Baruch Spinoza (1632–1677) Dutch philosopher

S. M. Melamed, Spinoza and Buddha: Visions of a Dead God (Chicago: University of Chicago Press, 1933)
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“Applied knowledge in the Renaissance had to take the form of translation of the auditory into visual terms, of the plastic into retinal form.”

Marshall McLuhan (1911–1980) Canadian educator, philosopher, and scholar-- a professor of English literature, a literary critic, and a …

Source: 1960s, The Gutenberg Galaxy (1962), p. 180

“This Idea of Spinoza's we must allow to be in the main true and well-grounded; absolute substance is the truth, but it is not the whole truth; in order to be this, it must also be thought of as in itself active and living, and by that very means it must determine itself as mind. But substance with Spinoza is only the universal and consequently the abstract determination of mind; it may undoubtedly be said that this thought is the foundation of all true views — not, however, as their absolutely fixed and permanent basis, but as the abstract unity which mind is in itself. It is therefore worthy of note that thought must begin by placing itself at the standpoint of Spinozism; to be a follower of Spinoza is the essential commencement of all Philosophy. For as we saw above … when man begins to philosophize, the soul must commence by bathing in this ether of the One Substance, in which all that man has held as true has disappeared; this negation of all that is particular, to which every philosopher must have come, is the liberation of the mind and its absolute foundation.”

Baruch Spinoza (1632–1677) Dutch philosopher

Georg Wilhelm Friedrich Hegel, comparing Spinoza's philosophy to that of the Eleatics, in Lectures on the History of Philosophy (1896), Vol. 3, Ch. I : The Metaphysics of the Understanding, § 2 : Spinoza, p. 257

“About the scientific revolution: it “outshines everything since the rise of Christianity and reduces the Renaissance and Reformation to the rank of mere episodes.””

Herbert Butterfield (1900–1979) British historian

The origins of modern science, 1300-1800, Bell (1949).

“Spinoza is the clear and luminous side of Modern philosophy. He is the negation of bourgeois mediation and of all the logical, metaphysical, and juridical fictions that organize its expansion. He is the attempt to determine the continuity of the revolutionary project of humanism. With Spinoza, philosophy succeeds for the first time in negating itself as a science of mediation. In Spinoza there is the sense of a great anticipation of the future centuries; there is the intuition of such a radical truth of future philosophy that it not only keeps him from being flattened onto seventeenth-century thought but also, it often seems, denies any confrontation, any comparison. Really, none of his contemporaries understands him or refutes him.”

Baruch Spinoza (1632–1677) Dutch philosopher

Antonio Negri, The Savage Anomaly: The Power of Spinoza's Metaphysics and Politics (Minneapolis: University of Minnesota Press, 1991). Translated from the Italian by Michael Hardt. Originally published as L'anomalia selvaggia. Saggio su potere e potenza in Baruch Spinoza (Milano: Feltrinelli, 1981)
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“"Spinoza did not seek to found a sect, and he founded none"; yet all philosophy after him is permeated with his thought.”

Baruch Spinoza (1632–1677) Dutch philosopher

Will Durant, beginning with a quote of Sir Frederick Pollock in Life and Philosophy of Spinoza (1899)
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“We must reject dictatorship in whatever form it takes — and especially when it rears its head in our own midst on the bench.”

Alan Keyes (1950) American politician

Reception in Winder, Georgia, September 11, 2003. http://renewamerica.us/archives/speeches/03_09_11reception.htm. <br class="br">2009

“From this point we glance back to the alleged atheism of Spinoza. The charge will be seen to be unfounded if we remember that his system, instead of denying God, rather recognises that he alone really is. Nor can it be maintained that the God of Spinoza, although he is described as alone true, is not the true God, and therefore as good as no God. If that were a just charge, it would only prove that all other systems, where speculation has not gone beyond a subordinate stage of the idea — that the Jews and Mohammedans who know God only as the Lord — and that even the many Christians for whom God is merely the most high, unknowable, and transcendent being, are as much atheists as Spinoza. The so-called atheism of Spinoza is merely an exaggeration of the fact that he defrauds the principle of difference or finitude of its due. Hence his system, as it holds that there is properly speaking no world, at any rate that the world has no positive being, should rather be styled Acosmism. These considerations will also show what is to be said of the charge of Pantheism. If Pantheism means, as it often does, the doctrine which takes finite things in their finitude and in the complex of them to be God, we must acquit the system of Spinoza of the crime of Pantheism. For in that system, finite things and the world as a whole are denied all truth. On the other hand, the philosophy which is Acosmism is for that reason certainly pantheistic.”

Baruch Spinoza (1632–1677) Dutch philosopher

Georg Wilhelm Friedrich Hegel, Encyclopedia of Philosophical Sciences: The Logic
G - L, Georg Wilhelm Friedrich Hegel

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