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By Miller, Jon; Spinoza, Benedictus de

For a few years, philosophers and different students have commented at the awesome similarity among Spinoza and the Stoics, with a few even going as far as to talk of 'Spinoza the Stoic'. beforehand, despite the fact that, not anyone has systematically tested the connection among the 2 platforms. In Spinoza and the Stoics Jon Miller takes in this job, exhibiting how key parts of Spinoza's metaphysics, epistemology, philosophical psychology, and ethics relate to their Stoic opposite numbers. Drawing on a wide-range of secondary literature together with the main up to date scholarship and an in depth exam of the textual proof, Jon Miller not just finds the feel during which Spinoza used to be, and used to be no longer, a Stoic, but in addition bargains new insights into how every one method can be understood in itself. His booklet should be of serious curiosity to students and scholars of old philosophy, early sleek philosophy, Spinoza, and the philosophy of the Stoics

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38 (partially translated in L-S 52C). 2. , Plutarch, Stoic. Rep. 1053B. 77 Lapidge (1978), 164. Lapidge (1973), 242. ) 40 Monism cosmogonical reasons. 79 Pulling all of this together, according to the heterodox interpretation of the two principles, they are (A) aspects of another body and (B) not corporeal in themselves. I have been calling this the ʻheterodoxʼ interpretation, for it is in the minority today. Nevertheless, apart from the a priori arguments which I have just recounted, it also has some textual foundation.

Stoic logic around 1600 remains badly understudied. Some discussion can be found in Nuchelmans (1980). Descartes to Elizabeth, 21 July 1645. ʼ86 Descartes did have a grasp of some finer points of Stoic doctrine87 but an analytical study of Stoicism was not important to him. Consequently, he could be expected to know about the major Stoic texts and even, with some degree of accuracy, what they were about. Since practically all the texts which we now consider important for the study of Stoicism were available to Descartes, we can assume that he had a general impression of the Stoic system.

In the Stoics’ case, they posited ʻsomethingʼ (ti) as the highest ontological category; immediately below ʻsomethingʼ are ʻthings which are incorporealʼ and ʻthings which are corporealʼ. This is the level at which existence enters into ontology, for it is here that bodies are encountered for the first time. They exist and incorporeal things do not. For a helpful introduction to Stoic ontology, see Long and Sedley (1987), 163 ff. For important criticism of Long and Sedley’s commentary, see Brunschwig (1988).

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