Spinozist


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Spi·no·zism

 (spĭ-nō′zĭz′əm)
n.
The monistic philosophy of Baruch Spinoza, in which all reality is held to consist of one substance, usually termed God or Nature, of which minds and bodies are both attributes.

[After Baruch Spinoza.]

Spi·no′zist adj. & n.
Spi·no·zis′tic adj.
Translations
spinoziste
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References in periodicals archive ?
Perezhivanie in the light of the later Vygotsky's spinozist tum.
Understanding the Spinozist nature of Deleuze's structuralism allows us to see how the orders comprising a structure meet 'bit by bit' as a result of the selective way they interlace and intersect at their complex interfaces.
Composition is used here in two ways: (1) the autonomist Marxist framework of understanding struggles and (2) the Spinozist approach to ontology.
A lengthy version of this argument was articulated by the French philosopher and theologian Claude Tresmontant in his critique of the Spinozist description of the prophecies of Israel as works of imagination rather than intelligence.
The Hegelian concept, "The This" by which he means "the here" and "the now," calls for a Spinozist surrender to the absolute.
Despite his great sympathy for Spinoza in this respect, however, Schelling is not a pure Spinozist because he still sees Spinoza as making an error in his approach to nature, albeit one that is the opposite to that of Fichte.
Third, Ahuja emphasizes the Spinozist character of affect, suggesting that its very circulation may result in its reproduction, augmentation, and manipulation.
Yet, I argue that Hardt's reading of love, tied to a Spinozist theorization of joy, provides a limited understanding of the affective dimensions of love.
He discusses transindividuality as critique: Spinoza, Hegel, Marx; transindividuality as politics in the thought of [ETH]tienne Balibar; "the obscure zone:" individuating Simondon; affective composition: toward a Spinozist critique of political economy; the hidden abode of individuation: the political economy of transindividuality in Stiegler and Virno; the noopolitics of capital: imitation and invention in Maurizio Lazzarato; and short circuits: the politics and economics of transindividuality.
By the end I was left wondering three things: 1) to what extent these similes differ from Shelley's other similes (or critics' treatments of them), long held as a hallmark of his verse; 2) exactly what Nersessian means by romance, a genre she often signals as crucial, but could perhaps define and explore more extensively; and 3) how Laon and Cythna's semiconscious "uncoupling" is related to Constantinople's collection of solipsistic individuals ("the multitude," in Shelley's Spinozist and Volneyan idiom), and to the revolution's explicit failure.