Wednesday, September 24, 2014
SPINOZA: THE "TRACTATUS"
click on link: http://www.mediafire.com/listen/4qb0oeok758e8nx/spinoza3.mp3
WRITING A "PHRAESEOLOGY-OF-PROVIDENCE", WITHOUT SUPERSTITION:
Spinoza is almost as misunderstood as Hegel; almost. First; where does the "TRACTATUS" lie? And what is its specific role in Spinoza's overall body of work?
Spinoza's body of major works reads in the following order:
1661: the Logic of Man & Well-Being. (Which essentially was written as a pure "logic")
1669: this "Tractatus" appears in Amsterdam (written as a preliminary necessity-of-infinity that would inform the "Ethics")
1677: the "Ethics" appears which is his full system, including its emphasis on Subjective-Spirit.
These three major works were separated by "8" years" in each instance. So we find ourselves, within this manuscript; looking at Spinoza's take on the necessity of all that has been prophesied, the necessity of the "FADE" of "substance" (I'll explain in a bit); and the necessity of the praxis of "human-law" extending out of "divine-law". And, in all of this, how we are to avoid the entrapment of superstition and false metaphysics & ritual; and instead, reach the ultimate goal of "blessedness", consisting of an overwhelming epistemological "love-of-god" that will allow us to minister to the general population in posited phrases, or narrative-phraseologies that articulate "divine-law" as the "NOTION" of the "rule-for-living? This is our ultimate intent!
The best way to approach this manuscript is to correlate the emerging moments of the development of the "law", with the emerging moments of the "intellectual-instruments" in Spinoza's "ethics. I will list these for you and then you can use it as a reference when you investigate the text yourself:
1. INSTRUMENT OF CLEAR & DISTINCT IDEAS: corresponds to the first appearance of the "prophetic-voice" of the "Mind-of-God"
2. INSTRUMENT OF SUFFICIENT ORDER: corresponds to partitioning aspects of "prophetic-voice" into "existential-voice" of "divine-law"
3. INSTRUMENT OF UNIVERSAL CONCEPTS: corresponds to unveiling aspects of FADE: fortune, assistance, direction, & election of infinite substance
4. INSTRUMENT OF NOTION OF EXTENSION: corresponds to notion of "rule-for-living", from definitions gained from our dialogue concerning FADE
5. INSTRUMENT OF POSITED FUNCTIONAL SIGNS: corresponds to "proving-law-through-experience" & the dialectic of writing narrative that reinforces divine and human law.
6. INSTRUMENT OF INFINITE-INTELLECT: corresponds to extracting a phraseology-of-providence from Nature & Scripture, without the distortions of superstition.
There are a total of "6" intellectual instruments in Spinoza's system of thought.
I am a sincere fan of Spinoza because of his influence on so many great thinkers, including Hegel. But I do recommend you read that little "Logic of Man & Well-Being". It will assist you a great deal in understanding Spinoza's system. 5 stars for this well-thought-out treatise.
WRITING A "PHRAESEOLOGY-OF-PROVIDENCE", WITHOUT SUPERSTITION:
Spinoza is almost as misunderstood as Hegel; almost. First; where does the "TRACTATUS" lie? And what is its specific role in Spinoza's overall body of work?
Spinoza's body of major works reads in the following order:
1661: the Logic of Man & Well-Being. (Which essentially was written as a pure "logic")
1669: this "Tractatus" appears in Amsterdam (written as a preliminary necessity-of-infinity that would inform the "Ethics")
1677: the "Ethics" appears which is his full system, including its emphasis on Subjective-Spirit.
These three major works were separated by "8" years" in each instance. So we find ourselves, within this manuscript; looking at Spinoza's take on the necessity of all that has been prophesied, the necessity of the "FADE" of "substance" (I'll explain in a bit); and the necessity of the praxis of "human-law" extending out of "divine-law". And, in all of this, how we are to avoid the entrapment of superstition and false metaphysics & ritual; and instead, reach the ultimate goal of "blessedness", consisting of an overwhelming epistemological "love-of-god" that will allow us to minister to the general population in posited phrases, or narrative-phraseologies that articulate "divine-law" as the "NOTION" of the "rule-for-living? This is our ultimate intent!
The best way to approach this manuscript is to correlate the emerging moments of the development of the "law", with the emerging moments of the "intellectual-instruments" in Spinoza's "ethics. I will list these for you and then you can use it as a reference when you investigate the text yourself:
1. INSTRUMENT OF CLEAR & DISTINCT IDEAS: corresponds to the first appearance of the "prophetic-voice" of the "Mind-of-God"
2. INSTRUMENT OF SUFFICIENT ORDER: corresponds to partitioning aspects of "prophetic-voice" into "existential-voice" of "divine-law"
3. INSTRUMENT OF UNIVERSAL CONCEPTS: corresponds to unveiling aspects of FADE: fortune, assistance, direction, & election of infinite substance
4. INSTRUMENT OF NOTION OF EXTENSION: corresponds to notion of "rule-for-living", from definitions gained from our dialogue concerning FADE
5. INSTRUMENT OF POSITED FUNCTIONAL SIGNS: corresponds to "proving-law-through-experience" & the dialectic of writing narrative that reinforces divine and human law.
6. INSTRUMENT OF INFINITE-INTELLECT: corresponds to extracting a phraseology-of-providence from Nature & Scripture, without the distortions of superstition.
There are a total of "6" intellectual instruments in Spinoza's system of thought.
I am a sincere fan of Spinoza because of his influence on so many great thinkers, including Hegel. But I do recommend you read that little "Logic of Man & Well-Being". It will assist you a great deal in understanding Spinoza's system. 5 stars for this well-thought-out treatise.
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