Spinoza and German Idealism by Eckart Förster, Yitzhak Y. Melamed, (eds.)

By Eckart Förster, Yitzhak Y. Melamed, (eds.)

There might be no doubt that with no Spinoza, German Idealism might were simply as most unlikely because it could were with no Kant. but the appropriate nature of Spinoza's impact at the German Idealists has not often been studied intimately. This quantity of essays by way of major students sheds mild on how the appropriation of Spinoza by means of Fichte, Schelling and Hegel grew out of the reception of his philosophy by means of, between others, Lessing, Mendelssohn, Jacobi, Herder, Goethe, Schleiermacher, Maimon and, in fact, Kant. the quantity hence not just illuminates the background of Spinoza's suggestion, but in addition initiates a real philosophical discussion among the tips of Spinoza and people of the German Idealists. the problems at stake - the worth of humanity; the prospect and value of self-negation; the character and cost of cause and mind's eye; human freedom; teleology; intuitive wisdom; the character of God - stay of the top philosophical significance at the present time.

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Translations from Kant’s Relections and from his lectures are mine. 8 9 KpV, in AA 5:102. AA 28:567. AA 29:132. Beiser, he Fate of Reason, pp. 54f. 30 Om r i B oe h m is a necessary consequence of transcendental realism. his openness may be related to his pre-critical position as a transcendental realist, and to his later position as a critic of transcendental realism. Does Kant already regard Spinozism as a necessary outcome of transcendental realism in the Critique of Pure Reason? If he doesn’t, we – and, by 1785, he – would have to be haunted by the thought that the book that was supposed to refute transcendental realism did not understand that position properly.

151) 26 Al-Azm, he Origins, p. 87. 38 Om r i B oe h m that transcendental realists are “forced to be Spinozists” is well expressed in the Antinomies of Pure Reason. he Ideal of Pure Reason, too, deserves to be studied in connection with the fourth Antinomy. he Ideal is a notion of an unconditioned being, and the fourth Antinomy gives us at least a clue to Kant’s understanding of such a notion. Of course, that clue has to be used cautiously. here are important diferences between the Ideal and the unconditioned discussed in the fourth Antinomy, most signiicantly the fact that the Ideal is not generated from a transcendentally real cosmological conception, and for that reason need not be conceived as spatiotemporal itself.

After all, Spinoza makes clear that he sees the ininite intellect as conceiving the essence of the substance through its many attributes (E2p7s). 24 So I’m inclined not to see Spinoza as embracing a kind of Wolfsonian idealism. But there is a further, more decisive reason for denying that the position I have arrived at can be attributed to Spinoza. , nature, and thus the denial of the full existence of God itself. I don’t, however, see how Spinoza can be read as denying that God exists or even that God fully exists.

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