Daniel Whistler

The aim of this essay is to investigate the stylistic idiosyncrasies of Part V of Spinoza’s Ethics by focusing on the experience of the reader encountering this text: what is missed in most accounts, I argue, is the rhetorical effect of Spinoza’s language on a reader approaching the end of the book. The reader experiences hermeneutic anxiety upon encountering a God who loves, rejoices and glories in a relatively traditional manner after the iconoclastic dismantling of the traditional attributes of God in Parts I to IV. I suggest that such anxiety is intentionally provoked, for it engenders a reflective attitude towards the text and its choice of language, and such reflection on language is a means of ‘rhetorical therapy’ that makes the communication of adequate ideas possible. The essay examines, first, the peculiar rhetorical devices at play in Part V, and, secondly, whether there are good philosophical reasons for such peculiarity. I then use such an analysis to think further about Spinoza’s attitude to language in general, concluding that thinking through the implications of the linguistic signs as affect allows one to posit the existence of a rhetorical therapy in Spinoza’s thinking.

In this article, I examine a distinctive position in moral philosophy that, following Bernard Williams, I label “postanalytic”. In one of his final essays, “What Might Philosophy Become?”, Williams sets out a program for extending moral philosophy beyond its traditional “limits” in a way that will transform it into an embodied, historical, and political form of reflective practice.1 This programmatic intent has been shared by a number of moral philosophers since, some of whom are expressly influenced by Williams’s late work. In what follows, I limit myself to a discussion of just two: Raimond Gaita and Christopher Hamilton, contemporary moral philosophers who are wedded to the...

This essay traces the notion of abstraction through the works of Gillian Howie as a means of thinking through the nature of critique within philosophy of religion. In particular, it argues that Howie’s recovery of a more productive conception of abstraction in her late Between Feminism and Materialism is closely linked to the resurgence of real abstraction in recent Marxist theory. From these shifts, one can derive both an enriched conception of religion as real abstraction and a method of critical history that offers a genuine alternative within the contemporary study of philosophy of religion