The Philosophy of Spinoza. Benedictus de Spinoza

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СКАЧАТЬ no lack or defect in Nature. There can be, therefore, no cosmic purposes, for such purposes would imply that Nature is yet unfinished, or unperfected, that is, not completely real. Something that cannot possibly be true of an absolutely infinite Being.

      Spinoza's conception of an absolutely infinite universe is a vast improvement upon the pent-in, finite medieval universe inherited from Aristotle. It exceeds by infinity, in breadth of vision, even our contemporary notion of an infinite physical cosmos. And his conception of universal necessity is as great an advance upon the view that transformed natural occurrences into miraculous events. Miracles, according to the Bible, most clearly exemplify God's omnipotence; for omnipotence in the popular mind consists in nothing so much as in the ability to satisfy any purpose or whim no matter how transitory it is, or how incompatible with what has been antecedently desired or done. Miracles may be extraordinary occurrences with reference to the order of Nature, but they are, with reference to God, commonplace exhibitions of His Almighty power. For Spinoza, however, miracles, did they actually occur, would exhibit not God's power, but His impotence. The omnipotence of the one absolutely infinite Being is not shown by temperamental interruptions of the course of events; it is manifested in the immutable and necessary laws by which all things come to pass.

      Spinoza's conception of the universe, flawlessly operating under necessary laws, effectively disposes of miracles. And to dispose of miracles is one of Spinoza's primary concerns. For as long as miracles happen, organized knowledge and rational control—the bases of a rational life—are both impossible for man.

      If events were not absolutely conditioned by the determinate nature of things, instead of science, we should have superstition, and magic instead of scientific control. When a god governs the universe according to his transitory and altogether personal whims, or when chance, without a god, reigns, man is hopelessly at the mercy of the flux of events. In the conduct of his affairs memory is of no use to him, and forethought is impossible. In such cases man, as we read in his history, and could easily conclude from his nature, piteously grasps for salvation at whatever happens his way. All things are then loaded with ominous powers the strength of which is directly proportionate to the hope or fear that enthralls him. If the universe were lawless, the irony of man's fate would forever be what it was when he lived in abysmal ignorance: when in bitterest need of sane guidance, he would be most prone to trust to the feeblest and most irrational of aids. On the other hand, if things are determined by necessity, nothing happening either miraculously or by chance, science and a commensurate power of scientific control is possible for man. No more important argument could Spinoza conceive in favor of his doctrine.

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      But the very doctrine which Spinoza placed at the heart of his philosophy because of the inestimable advantages man could derive from it, people loudly objected to on the ground that it robbed man's life of all moral and religious value. Determinism, they exclaimed, reduces man to the rank of inanimate Nature; without "free-will" man is no better than a slave, his life doomed by an inexorable fate. True enough, nothing is more abhorrent or more deadly to the striving soul of man than to be bound in a fatalistic doctrine. But the anti-determinists wildly confuse a perverted determinism of ends with a scientific determinism of means. And only the former determinism is truly fatalistic. This confusion is to be found equally central in Henry Oldenburg's inconsequential letters to Spinoza and in Bernard Shaw's shamelessly silly Preface to Back to Methuselah. Fundamental confusions remain astonishingly stable throughout the centuries.

      Spinoza, when he maintained that all things are necessarily determined by the laws of their own being, certainly did not mean to say that, for example, the toothbrush I shall buy to-morrow will be determined by the stellar dust of æons ago. He did not wish to maintain that the infinite occurrences of the past were slowly but persistently moving to that far from divine or distant event. No aboriginal astronomer royal could have predicted the pending purchase merely by exhaustively analyzing the then stellar dust. For toothbrushes and their purchase are determined by the nature of human beings, not by the nature of embryonic stars. And Spinoza's doctrine of necessity maintains that all events are determined by their proper causes, not that everything is immediately caused by some antediluvian event. And this is true even though we can start from any event in the present, no matter how trivial, and go back to an event causally antecedent, and from that to another, even until we recede into the stellar dust itself. But this only amounts to saying, what is undoubtedly true, that neither I nor the toothbrush could now exist if the stellar dust, and the whole series of intervening events, had not existed. But this is totally different from saying that the stellar dust existed that I might exist to-day and buy a toothbrush to-morrow, or, what equals the same, that I and the toothbrush exist so that the stellar dust and the exceedingly long consequence of natural events should have a final purpose, an ultimate end—even if not an ideal fulfillment. Now only when causality, as in the latter case, is perversely teleological is determinism fatalistic. Fatalism is the result only when the ends of activity are necessarily but arbitrarily determined. But when causality is not arbitrarily teleological, or when only the natures of things, the instruments or means of activity are necessarily determined, then determinism involves no fatalism at all.

      The only truly fatalistic systems which have had an important influence in the history of mankind, have been certain religious systems—the Christian religion among them. The energies of western men were, for over fourteen centuries, robbed of all vitality and meaning because Christian theology irrevocably fixed the end of life, and man could do nothing to alter it significantly in any respect. Arbitrary teleological determinism is, in the Christian religion, the philosophic root of other worldliness. And it was no alleviation of the state of affairs that miracles could happen in the realm of Nature, that is, that Nature was not determined, but was undetermined, accidental, or "free." On the contrary, it was a decided aggravation that there existed side by side with a perverse teleological determinism for the other world, an instrumental indeterminism for this world. For the latter served as effectively to put the means of man's life, as the former did to put his end, out of his present reach and control.

      Contrast the modern and contemporary Christian period with the medieval and pre-medieval Christian period. What a vast difference there is! With the introduction of the modern period man's energies were almost instantaneously liberated. And why? Because of Chancellor Bacon's discovery of the value of empirical investigation? Hardly. For this discovery had been made long before Bacon. But it was only after Bacon that the discovery had a great effect because an enormous intellectual transformation had already partly taken place in the time between the first medieval discovery of the empirical method and Bacon's proclamation of it. The enormous change was that determinism had been transferred from ends to means; and indeterminism from means to ends. Mathematical physics had, as a system for explaining Nature, supplanted theology.

      With scientific determinism firmly established in the realm of Nature and arbitrary determinism thoroughly disestablished in the realm of ends, the two-fold fatality that crushed man with its oppressive power, automatically disappeared. On the one hand, the world ceased to be haunted by demonic powers; it was no longer a miraculous world subject constantly to capricious perturbations. It was no longer a world alien to man's nature and it therefore ceased to be sheerly brutal to him. For the world is brutal only as long as we do not understand it. As soon as we do, it ceases to be brutal, and becomes quite human, if not humane. Knowledge transmutes a brute existent into a rational instrumentality. And, on the other hand, man could now espouse any end consonant with his nature. He was no longer bound and dwarfed by an alien, superimposed end which is just as sheerly brutal to man's soul as an alien world is sheerly brutal to man's body.

      Of course, the ends that are consonant with man's nature are determined by his nature, so that it may seem we have not really escaped the fatality of "determinism." This is, however, only seemingly so. Because, according to the teleological determinism of Christian theology the ends were fixed independently of the natures that СКАЧАТЬ