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Digging the Naturally Queer in Spinoza

In Spinoza and the Politics of Renaturalization, Hasana Sharp sketches the contours of a “philanthropic posthumanism” that she finds in Spinoza’s Ethics. This posthumanism generates an emancipatory politics that encompasses queer politics within a broad field of emancipatory practices. Sharp counterposes this to individualist liberalisms grounded in Hobbes, Rousseau, Locke, and Kant, and also to a Hegelian politics of recognition articulated by Judith Butler and other feminists and queer theorists. But why Spinoza, given his explicit misogyny and practical anthropocentrism? First, drawing on Spinoza’s idea that nature encompasses all artifacts of human agency and the processes by which they are constructed, Sharp argues that genuinely liberatory political practice and ethics embrace all constructions of sexuality, gender, and race as natural. Spinoza also imagines a life for humans that is as free as possible from pain, poverty, and above all, free from blame, violence, and other forms of hatred. It is also a vision of life abundant in lifesustaining friendships, associations, and healthy joys. According to Sharp, this vision of the human good is, itself, a natural product of the imagination that empowers human beings to contribute, by way of intentional efforts and actions, to having such a life (119). Sharp also observes that Spinoza “frequently identifies his naturalism as a response to the psychic and corporeal damage entailed by the proliferation of hatred” (174). So she suggests that embracing Spinoza’s comprehensive naturalism