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The Reception of Spinoza And Mendelssohn in the Russian Enlightenment and the Russian-Jewish Haskalah

100%
Kaufman I.
Dialogue and Universalism
|
2022
|
issue 1
81-102
EN
My general objective in this paper is to provide (1) the outlines of the reception of Baruch Spinoza and Moses Mendelssohn in the Russian Enlightenment of the late 18th century as well as (2) in the Russian-Jewish Haskalah. In part (1) of the paper I consider Gavrila (Gavriil) Derzhavin’s mention of Mendelssohn in his “Opinion,” the translation of Mendelssohn’s Phaedon in Nikolay Novikov’s Masonic-inspired journal Utrennyi Svet, and the readings of Spinoza’s view on God and then-shared interpretation of his views as an “atheism” in Feofan Propovich, Vasily Trediakovskiy, and Alexander Sumarokov. In the part on the late Russian-Jewish Haskalah of 1860s I examine two intellectual biographies appeared in the period—Saveliy (Saul) Kovner on Spinoza and Yakov Gurliand on Mendelssohn, which aim to interpret positions of Spinoza and Mendelssohn as exemplary strategies of the Jewish emancipation within the framework of claims and prospects of the modern European culture. I also rediscover and reinterpret Spinoza’s approach to religion as the late Russian Haskalah’s authors strongly object to label Spinoza’s philosophy of religion as “atheistic” and consider it as close to the “pure, or true Judaism.”
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Benjamin and Spinoza: Divine Violence and Potentia

86%
Bodde E. R.
Eidos. A Journal for Philosophy of Culture
|
2019
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vol. 3
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issue 2(8)
75–90
EN
In this paper, I seek to clarify, criticize, and expand upon the ambiguous-yet-influential concept of divine violence introduced by Walter Benjamin’s “Zur Kritik der Gewalt”. I proceed in three parts: in the first, I outline Benjamin’s argument about the cycle of mythical violence and divine violence’s special role as an interruption of that cycle. Next, I explicate Spinoza’s key concepts of potentia and potestas, which can be used to more clearly define what ought to instead be translated as “divine force”. In the third part, through Benjamin’s brief discussion of Sorel’s theory of the anarchist general strike, I equate potentia as a determinate power of aggregative individuals to divine force, both as a collective action and as an idea itself. I use this renewed and more sophisticated concept of divine force to oppose several interpretations of Benjamin’s concept, including Benjamin’s own quietist stance toward divine force.
3
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O banalności dobra rozumianego jako dobro własne istot żywych

81%
Piątek Z.
Filozofia i Nauka
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2015
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vol. 3
95-118
EN
This paper is about the good of living beings. The concept is analogous to Hannah Arendt’s banality of evil in that it is unconscious (unknowing) since the nonhuman living beings are not driven in their actions by conscious motivation. The “motivation” of realization of the good of its own is genetic information. The good of their own of living beings i.e., the ability to live within the measure of one’s own species is related to the drive of self–preservation and is a fundamental value since it is the basis of all the other goods. Its realization requires the subjects of life, just like the realization of moral good requires moral subjects. The thesis of this paper is that moral subjects and moral goods derive from the subjects of life.
PL
Przedmiotem rozważań jest analiza dobra własnego istot żywych, które analogicznie do banalnego zła, w rozumieniu Hannah Arendt, jest bezwiedne, gdyż pozaludzkie organizmy żywe nie posiadają świadomych motywów swojego działania. „Motywem” samorealizacji dobra własnego jest informacja genetyczna. Dobro własne istot żywych, czyli zdolność do życia na miarę własnego gatunku jest podyktowane dążeniem do samozachowania i jest wartością fundamentalną, gdyż jest podstawą posiadania wszelkich innych dóbr. Jego realizacja wymaga podmiotów życia, podobnie jak realizacja dobra moralnego wymaga podmiotów moralnych. Tezą artykułu jest twierdzenie, że podmioty moralne i dobra moralne są pochodną podmiotów życia.
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Catastrophic aftermath: the loss of sight as a process of becoming posthuman in contemporary audiovisual culture

72%
Charvát M.
Filosofický časopis (Philosophical Journal)
|
2023
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vol. 71
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issue Special_issue_1
141-155
EN
In contemporary audiovisual production (mainly the Apple TV series See), the theme of the loss of sight due to (environmental) catastrophe becomes a symptom for the analysis of the disintegration and revival of a world that has deterritorialized due to the exploitative demands of postmodern capitalism, thus de facto marking the end of the so-called Anthropocene era. If Western philosophy traditionally defines man as an animal possessing reason and at the same time an animal in which the different senses are in balance, the loss of sight and the respective post-apocalyptic environment in which survivors exist without the possibility of seeing, on the one hand, outlines a process that could seemingly be considered degenerative or decadent: without sight, man is not man and approaches the animal. On the other hand, however, the loss of this sense also articulates the hints of the renewal of a world that will be a posthuman world, in which the new norm and normative of life becomes life without sight as a new form of social, economic, habitual arrangement, in which sight is understood as something regressive, as something responsible for the almost complete destruction of humanity. This in itself brings about a transformation of the relationship between human and non-human actors, transformations in the flows of belief and desire, and ways of articulating life, which, following Deleuze, is actualized from virtual modulations and temporal variants of events. My perspective is therefore based on the philosophy of G. Deleuze and vitalism in general, and I intend to read the figure of the loss of sight as a kind of counter-actualization of the event: as an effort to negate the effects of catastrophe and at the same time to establish a new (life) form.
5
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Freedom of Speech, Freedom of Self-Expression, and Kant’s Public Use of Reason

72%
Van Eekert G.
Diametros
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2017
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issue 54
118-137
EN
This article turns to early modern and Enlightenment advocates of tolerance (Locke, Spinoza, John Stuart Mill) in order to discover and lay bare the line of argument that informed their commitment to free speech. This line of argument will subsequently be used to assess the shift from free speech to the contemporary ideal of free self-expression. In order to take this assessment one step further, this article will finally turn to Immanuel Kant’s famous defense of the public use of reason. In the wake of Katerina Deligiorgi’s readings of Kant, it will show that the idea of free speech requires a specific disposition on behalf of speakers and writers that is in danger of being neglected in the contemporary prevailing conception of free speech as freedom of self-expression.
6
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Poezja i filozofia

72%
Hołówka J.
Przegląd Filozoficzny. Nowa Seria
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2017
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issue 4
7
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Pomyśleć materializm od nowa

71%
Krzeski J.
Praktyka Teoretyczna
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2015
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vol. 18
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issue 4
240-250
EN
In his book Althusser and His Contemporaries. Philosophyʼs Perpetual War (2013) Warren Montag proposed an interpretation of Louis Althusserʼs work through engagements with Althusserʼs own contemporaries but above all through his engagement with Baruch Spinoza. This review essay is an attempt to both reconstruct and evaluate this attempt by showing heretical nature of Althusserʼs and Spinozaʼs materialism.
PL
Warren Montag w swojej książce Althusser and His Contemporaries: Philosophyʼs Perpetual War (2013) zaproponował spojrzenie na dzieło Louisa Althussera przez pryzmat jego relacji z jemu współczesnymi, ale przede wszystkim jego lektury Benedykta Spinozy. W niniejszym artykule recenzyjnym autor podejmuje się zarówno rekonstrukcji, jak i oceny tej próby, skupiając się na wydobyciu heretyckiego wymiaru materializmu uprawianego tak przez niderlandzkiego filozofa, jak i francuskiego marksistę.
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Enlightenment and Secularism. Foreword from the Guest Editor

58%
Tomaszewska A.
Diametros
|
2017
|
issue 54
1-6
EN
Foreword from the Guest Editor to the special issue of Diametros – “Enlightenment and Secularism.”
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