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By Antonio Banfi

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Warren Montag and Ted Stolze [Minneapolis: University of Minnesota Press, 1997], 102). Spinoza grounds his critique of the novel on his critique of miracles, arguing that here more than anywhere, novelty is used in superstitious ways. Vera religio 27 of the most powerful kind . . Indeed, as the multitude remains ever at the same level of wretchedness, so it is never long contented, and is best pleased only with what is new and has not yet proved delusory. (TTP, 2) Wisdom, then, appears to have something to do not only with what one knows but with the effects of knowledge and the condition of those apprehending it.

This fact is a fish’s “sovereign natural right,” and the same is true for human beings insofar as they are “considered as living under the rule of Nature alone” (TTP, 179). Spinoza’s point, at least initially, is not to discriminate between “singular” human beings and the other beings that comprise the natural order, “nor between men endowed with reason and others to whom true reason is unknown, nor between fools, madmen, and the sane” (TTP, 179). If escaping this condition shared by all singular things is what one would count as freedom, Spinoza says, it doesn’t exist.

Warren Montag and Ted Stolze [Minneapolis: University of Minnesota Press, 1997], 102). Spinoza grounds his critique of the novel on his critique of miracles, arguing that here more than anywhere, novelty is used in superstitious ways. Vera religio 27 of the most powerful kind . . Indeed, as the multitude remains ever at the same level of wretchedness, so it is never long contented, and is best pleased only with what is new and has not yet proved delusory. (TTP, 2) Wisdom, then, appears to have something to do not only with what one knows but with the effects of knowledge and the condition of those apprehending it.

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Socrate by Antonio Banfi


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