New PDF release: Affectivity and Philosophy after Spinoza and Nietzsche:

By Stuart Pethick

ISBN-10: 1137486066

ISBN-13: 9781137486066

ISBN-10: 1349553077

ISBN-13: 9781349553075

ISBN-10: 1561611611

ISBN-13: 9781561611614

Pethick investigates a far ignored philosophical connection among of the main arguable figures within the heritage of philosophy: Spinoza and Nietzsche. by way of studying the the most important function that affectivity performs of their philosophies, this ebook claims that the 2 philosophers proportion the typical target of creating wisdom the main robust impact.

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Additional resources for Affectivity and Philosophy after Spinoza and Nietzsche: Making Knowledge the Most Powerful Affect

Example text

35 Spinoza seems well aware of how unorthodox this is and he does attempt to tackle obvious rebuttals. 36 Briefly stated, Spinoza denies the Cartesian position that the will extends further than the intellect, because there are no grounds to claim that the will extends any further than perceiving or conceiving, for an infinity of things cannot be affirmed any more than they can be perceived or conceived. Spinoza also denies that judgement can be suspended and the objects of thought can be neutrally perused from some external position.

Descartes (1996: 24–36; Meditations 3). Descartes (1996: 8; Preface to the Meditations). 9 The claim is that whatever objective reality lies in the idea must also lie in its cause’s formal reality, otherwise it would be necessary to posit something in an effect that was not contained in its cause, which would be to posit the absurd idea that something can come from nothing. Therefore, whatever objective reality can be conceived in the idea of God must be contained in the formal reality of its cause – so the idea of God (infinite, perfect and so on) must have been caused by a being that is infinite, perfect and so on.

These notions allow us to progress from our inadequate or general ideas that we gather from random experience to common notions that understand the geneses of the affective relations of our experience and how these may be composed. This will be couched in terms of knowing ‘how’ things are rather than being stuck with inadequate ideas of ‘what’ things are. This discussion of the nature of language, ideas and knowledge will be crucial for the final chapter of the book on the task of philosophy after Spinoza and Nietzsche.

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