Andrea Sangiacomo

Today’s debates present ”occasionalism’ as the position that any satisfying account of divine action must avoid. In this paper I discuss how a leading Cartesian author of the end of the seventeenth century, Pierre-Sylvain Régis, attempted to avoid occasionalism. Régis’s case is illuminating because it stresses both the difficulties connected with the traditional alternatives to occasionalism and also those aspects embedded in the occasionalist position that should be taken into due account. The paper focuses on Régis’s own account of secondary causation in order to show how the challenge of avoiding occasionalism can lead to the development of new accounts of divine action.

In this essay a theoretical comparison is presented between the perspective developed by Heidegger in Being and time regarding authentic existence and the analogous one afforded by the ethics of Spinoza. The bearing thesis is that these two perspectives have a common theoretical presupposition: the essence of every entity is founded in its rooting in the world or nature in which it exists. Nevertheless, it appears that the results which the two authors reach are opposite. While Heidegger develops a radically contingentist approach that through the concept of being-for-death and anticipatory decision transforms being-in the-world itself into a mere unfounded accident, Spinoza’s ontology works out this affiliation in terms of absolute necessitarianism, ultimately identifying the essence of every entity with the activity that it carries out in nature. This leads to a diametrically opposite conception of freedom: while for Heidegger this must be thought of first of all as emancipation from dispersion and dejection in the world, for Spinoza being free means being adequate causes of the effects that necessarily derive from one’s nature."

This paper aims at reconstructing the ethical issues raised by Spinoza's early Treatise on the Emendation of the Intellect. Specifically, I argue that Spinoza takes issue with Descartes’ epistemology in order to support a form of “ethical intellectualism” in which knowledge is envisaged as both necessary and sufficient to reach the supreme good. First, I reconstruct how Descartes exploits the distinction between truth and certainty in his Discourse on the Method. On the one hand, this distinction acts as the basis for Descartes’ epistemological rules while, on the other hand, it implies a “morale par provision” in which adequate knowledge is not strictly necessary to practice virtue. Second, I show that Spinoza rejects the distinction between truth and certainty and thus the methodological doubt. This move leads Spinoza to substitute the Cartesian Cogito with the idea of God as the only adequate standard of knowledge, through which the mind can attain the rules to reach the supreme good. Third, I demonstrate that in the Short Treatise Spinoza develops this view by equating intellect and will and thus maintaining that only adequate knowledge can help to contrast affects. However, I also insist that Spinoza's early epistemology is unable to explain why human beings drop conceive of the idea of God inadequately. Thus, I suggest that in his later writings Spinoza accounts for the insufficiency of adequate knowledge in opposing the power of the imagination and passions by reconnecting the nature of ideas with the mind's conatus.

In this paper, I investigate Louis de La Forge's argument against body–body causation. His general strategy exploits the impossibility of bodies communicating their movement by transfer of motion. I call this the ‘non-transfer’ argument . NT allows La Forge both to reinterpret continuous creation in an occasionalistic fashion and to support his non-occasionalistic view concerning mind–body union. First, I present how NT emerges in Descartes’ own texts. Second, I show how La Forge recasts it to draw an occasionalistic account of body–body interactions, and I discuss how La Forge supports NT with continuous creation. Third, I conclude by suggesting that this further step of his argument does not undermine his non-occasionalistic account of mind–body union

This paper outlines the role of the bodily essence in Spinoza’s epistemology. Spinoza maintains in the Ethics that the power of the imagination depends on bodily affections and it explains the inadequateness of imaginative ideas. However, Spinoza also exploits the capabilities of the human body to work out his account of common notions, which grounds the adequate knowledge provided by reason. Moreover, the essentia corporis plays a crucial role in the fifth part of the Ethics. Indeed, the “eternal part” of the mind depends on the adequate idea of the eternal essence of the human body. By connecting this idea with other ideas, the mind has the power of ordering its ideas according to the intellect. Thus, the mind increases the number of the ideas it conceives of sub specie aeternitatis. In this sense, the bodily essence is not only the ground of Spinoza’s epistemology but also of Spinoza’s doctrine of the eternity of the mind

This paper aims to discuss Spinoza’s theory of consciousness by arguing that consciousness is the expression of bodily complexity in terms of adequate knowledge. Firstly, I present the link that Spinoza built up in the second part of the Ethics between the ability of the mind to know itself and the idea ideae theory. Secondly, I present in what sense consciousness turns out to be the result of an adequate knowledge emerging from the epistemological resources of a body as complex as the human one. Thirdly, I address a possible objection that might arise in considering our daily-life experience of consciousness. I conclude that understanding consciousness in terms of adequate knowledge is coherent with both our phenomenological experience and Spinoza’s texts. Such an interpretation permits to underline the overthrow of Descartes’ account of consciousness by Spinoza.

Gatsby believed in the green light, the orgiastic future that year by year recedes before us. It eluded us then, but that’s no matter—tomorrow we will run faster, stretch out our arms farther.... And one fine morning—So we beat on, boats against the current, borne back ceaselessly into the past. in the appendix to the first part of the Ethics, Spinoza famously claims that “all final causes are nothing but human fictions”. From the very beginning of its reception until the present day, supporters of Spinoza’s philosophy commonly praised this attack on final causes. In fact, Spinoza emphatically introduces the Appendix by making clear that a correct...