Jolanta Żelazna

THE VATICAN MANUSCRIPT OF SPINOZA’S ETHICA S u m m a r y The article focuses on Spinoza’s manuscript found in The Vatican Apostolic Library and published by L. Spruit and P. Totaro in the book The Vatican Manuscript of Spinoza’s Ethica (2011). The identification of the text became possible as the result of their arduous research in which the name of a Danish scientist N. Stensen, the author of several letters usually published in the collections of Spinoza’s letters, played a crucial part. The manuscript Vat. Lat. 12 838 is the only known editorial copy of Spinoza’s manuscripts and its origins are dated as early as 1675, i.e. before the publication of Opera posthuma. The comparison of its contents with the Ethics, published in 1677, points to many differences, most of which are typical mistakes, occurring probably either in Spinoza’s manuscript, or in the editorial copy, or else made by the typesetter and not expunged during the editorial proofreading. However, the editors emphasize the importance of some substantive differences of the text for the interpretation of Spinoza’s Ethics. The history of the manuscript and the circumstance it found its way to the library of The Holy Office and thence to the Vatican Apostolic Library enabled the editors to put forward some hypotheses concerning the circulation of Spinoza’s manuscripts in the period when the censure was issued against him after the publication of the Tractatus Theologico-Politicus.

Radical Enlightenment – Spinoza’s Demiurgic Role in the Formation of the Idea of Enlightenment? In his monograph devoted to the history of enlightenment, Radical Enlightenment. Philosophy and the Making of Modernity (1650-1750) British historian Jonathan Irvine Israel formulated a  new theory of dating, sources, and the nature of this period of history. Israel attributed a  major role in the formation of the concepts of enlightenment to the philosophy of Spinoza (1632-1677). The work has caused a series of controversies and criticisms concerning the assessment of facts related to the history of ideas. In this article I refer to interpretations of the role of Spinoza’s philosophy and its early reception between 1663-1678 when it had a direct influence. The political situation in the Netherlands in the period of 1648-1677 (i.e. from the gaining of independence to the death of Spinoza) and the fate of the philosophy of Descartes (since 1650) are two significant factors that played an important role in shaping the initial reception of Spinozism and determined the fate of that philosophy for a long time.

The translations of Holy Scripture to the local European languages in the beginning of Reformation were usually based on Latin Bible. It's language was vastly different from the dialects used by the Old Testament prophets and Christ. By raising the question of the contents of their teachings in A Theologico-Political Treatise, Spinoza underlined the necessity of basing the translations on the sources most approximate to the Hebrew versions of the parables and teachings, initially passed by oral speech only. According to him, the knowledge of the Hebrew language and the traditions of the nation of Israel allowed to distinguish the essence of religion (the contents of the faith) from the tools of providing credibility to the prophecies and from means serving the consolidation of these contents (the religious cult). Up to that point, Jews and Christians alike treated the biblical message as a "sacred" script, not as a record of moral guidelines passed with a simple, common language acommodated to the sensibility of the archaic fishermen, hunters, farmers and merchants. In A Theologico-Political Treatise, Spinoza employed his own method of deciphering the chosen fragments of the Hebrew Bible, sharing the philological and historical knowledge he found useful in bringing out the universal moral guidelines, comprehensible to the "pure mind" and comprising the very meaning of faith.

"Was heisst Denken?" - das ist die Frage die sich in Heideggers schriften vom Anfang seiner philosophischer Arbeit bis zum letzten Interviev zieht. Vorliegender Text ist eine Probe der Rekonstruktion des Gebiets um den diese Frage den Kreis des hermeneutischen Begreifens zieht. Er interpretiert auch ihre Bedeutung im Bereich der Kunst und der Philosophie. Das Problem des fragenden "Subjekts" wurde aber hier nicht beruhrt. Es ist ein Problem, welches die Moglichkeiten seiner Aufgliederung im einen kurzen Artikel weit uberschreitet. Vorliegender Artikel ist nur ein Teil einer umfangreicheren Arbeit, die der Beziehung des "wesentlichen Denkens" von Heidegger zu den - nach seiner art - "wesentlichen" Faden der Philosophie von F. Nietzsche gewidmet ist.