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By Benedictus de Spinoza
Voici Spinoza tel qu'en lui-même : il plaisante, travaille, s'inquiète, s'enthousiasme, parfois même se fâche. Des amis proches ou des lecteurs lointains lui écrivent des questions, auxquelles il répond comme il peut. Ses réponses ne sont pas celles d'un maître dispensant son enseignement, mais celles d'un homme construisant sa pensée dans los angeles pensée des autres, avec leurs mots. On ne trouvera donc pas ici le philosophe en gloire, mais le philosophe en difficulté, embarrassé à son bureau, mordant sa plume. Et c'est lorsqu'il est parfaitement pris au piège que Spinoza écrit ses pages les plus inspirées. Pour los angeles première fois, sa correspondance est reconstituée à l'aide de tous les records disponibles et dans l'ordre chronologique : on y trouvera notamment les symptoms expédiées en urgence par Spinoza au second d'éditer son manuscrit des Principes. Le file de cette édition suggest en outre quatre textes devenus introuvables: le brouillon envoyé à Oldenburg, les notes de Blyenbergh sur l'échange oral qu'il eut avec Spinoza, les lettres de Huygens à propos du " Juif de Voorburgh ", et l. a. career de foi de son proche ami Jarig Jelles.
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Extra info for Correspondance
True, it is directed at Christianity, not at morality, hut that matters little given that similar, if less impressive, language is used fi,r current morality as well, as in IO[ H)2I, 14151. GM III 813, and perhaps 1011921 as well. 71151 and 1112271 make a similar point. XXXll Introduction Another line of thought that comes to the fore in some of the notes appears more promising. Its key feature is the introduction of a historical dimension. Our morality did grow from the way we live, but now it no longer fits; we have outgrown it.
Properties are not explained by the history of their genesis. They must already be known. Historical explanation is the reduction to a sequence we are used to: by means of analogy. NB. Our era is sceptical in its most essential instincts: almost all the subtler scholars and artists are sceptics, even if they don't like to admit it to themselves. Pessimism and No-saying is only easier for the mind's indolence: our muggy era with its democratic air is above all indolent. \Vhere the mind is more particular it says: 'I don't know' and 'I no longer trust myself or anyone else' and 'I no longer know which way to turn', and 'hope - that's an empty phrase for liars or for demagogic orators and artists'.
A memorahle accusation of this kind is put forward in II[S5J. True, it is directed at Christianity, not at morality, hut that matters little given that similar, if less impressive, language is used fi,r current morality as well, as in IO[ H)2I, 14151. GM III 813, and perhaps 1011921 as well. 71151 and 1112271 make a similar point. XXXll Introduction Another line of thought that comes to the fore in some of the notes appears more promising. Its key feature is the introduction of a historical dimension.