By Stuart Pethick

ISBN-10: 1137486066

ISBN-13: 9781137486066

ISBN-10: 1349553077

ISBN-13: 9781349553075

ISBN-10: 1561611611

ISBN-13: 9781561611614

Pethick investigates a far ignored philosophical connection among of the main arguable figures within the background of philosophy: Spinoza and Nietzsche. via studying the the most important function that affectivity performs of their philosophies, this e-book claims that the 2 philosophers proportion the typical aim of constructing wisdom the main strong have an effect on.

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Pre. This criticism is perhaps too harsh in that it is not certain that all Stoics thought that affectivity could be entirely controlled by the intellect. Indeed, as James (2001), Kristeller (1984), Long (1996) and Perebroom (2001) point out, Spinoza is somewhat closer to stoicism than he admits. 6 45 Adequacy of ideas Although the importance of affectivity and the body for Spinoza has been highlighted above, ideas are still a crucial element of his philosophy. However, Spinoza refuses to accept that ideas can control the body and our actions in any simple way; rather, ideas themselves have an affective dimension and a degree of ‘adequacy’, and it is here that they can be involved in organising our activities.

44 This is Deleuze’s (2004: 377) phrase. 2. P7Dem. 41 36 Affectivity and Philosophy after Spinoza and Nietzsche a hindrance to proper thought. It might be objected that Spinoza’s rationalist invocation to know things under a certain species of eternity (sub specie aeternitatis) is precisely to do away with the transience of the affects; but for Spinoza, affectivity involves a continual vacillation of disorganised images and ideas as they are presented in random experience, so we need to find a way to negotiate this with ideas that can organise our encounters regardless of their particular content, and it is in this sense that thinking under a ‘species’ of eternity can connect and augment, rather than replace, temporal experience.

As the conclusion of this chapter will stress, the crucial move that Spinoza makes in this regard involves turning the question away from ‘what’ things are (bodies, ideas, values and so on) to ‘how’ they come about and how they affect and are affected. This is a very complex and often technical issue, but it should be borne in mind that at every stage it is a certain affective relationality that is at stake here and thus certain arrangements of ideas, images and bodily experiences. Spinoza’s philosophy is notoriously difficult to navigate however, so while some of the terminology in this chapter might seem a little opaque at times, as the book progresses these terms will be linked with broader themes that will help to shed further light on how Spinoza’s ideas ultimately lead to a new task for philosophy.

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Affectivity and Philosophy after Spinoza and Nietzsche: Making Knowledge the Most Powerful Affect by Stuart Pethick


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