Epistolae (Spinoza) Explained

See also: List of Epistolae (Letters) of Spinoza. The Epistolae are the correspondence of the Dutch philosopher Benedictus de Spinoza with a number of well-known learned men and with Spinoza's admirers, which Spinoza's followers in Amsterdam published after his death in the Opera Posthuma (Dutch translated edition: De nagelate schriften, 1677).[1]

Spinoza preserved the letters he received as well as the rough drafts of the letters he sent; 88 letters about mostly philosophical subjects have been preserved: 50 by Spinoza and 38 by his correspondents, 52 written in Latin and 26 in Dutch. The letters concern subjects from the works by Spinoza (for instance infinity and the attributes (properties) of "God", Spinoza's concept of the universe) but also about ghosts and scientific discoveries as the vacuum.[2]

Correspondents

Benedictus de Spinoza's correspondents include,[3] with the years of their letters:

A Dordrecht grain merchant, regent and writer, who corresponded with Spinoza on free will and after Spinoza's death published books opposing his Tractatus Theologico-Politicus and Ethica.[4] Letters WvB to Spinoza (Gebhardt letter number 18: 12-12-1664, 20: 16-01-1665, 22: 19-02-1665, 24: 27-03-1665) and Spinoza to WvB (Gebhardt letter number 19: 05-01-1665, 21, 23: 13-03-1665, 27: 03-06-1665).

The franciscan Albert Burgh (1650-1708) wrote to Spinoza from Rome to challenge his rationalistic errors and disbelief in Christ. Spinoza's answer is famous: it is ridiculous that the Roman-Catholic Church damns people who are misled by the devil for eternity, while the devil himself is not punished.[6] [7] [8]

In 1676 Leibniz visited Spinoza to discuss metempsychosis/reincarnation as in Pythagoras's work. Leibniz kept his visit secret. In 1714 he published a moderate vision that reconciled religion and science.[9]

Petrus Serrarius (Pieter Serrurier) introduced Oldenburg, secretary of the Royal Society in London, to Spinoza and served as a courier for the letters between Oldenburg and Spinoza.[10]

Spinoza took the initiative for a correspondence with German physicist and mathematician Ehrenfried Walther von Tschirnhaus, who had studied in Leiden. According to Jonathan Israel Spinoza was inspired and stimulated in his later years by discussions with von Tschirnhaus about free will, human motivation and the mechanical laws of motion of Descartes. Von Tschirnhaus visited Spinoza and through Spinoza came into contact with Henry Oldenburg, secretary of the Royal Society in London.[11] [12]

The Utrecht physician Lambert van Velthuysen (1622-1685) had criticised Spinoza's concept of God. He accused Spinoza of a blind surrender to Fate: fatalism.[13] The God defined by Spinoza possessed no divine will, so according to Van Velthuysen this God could not be any longer the touchstone for 'good' and 'evil'. Morals and virtue were endangered this way, leading to insecurity. Furthermore, the authority of the Bible was undermined, for when God was not able to procure a moral judgment, the Bible was nothing more than rhetoric. Spinoza was not impressed and sent Van Velthuysen a strongly worded refutation.[14]

Nonetheless Spinoza and Van Velthuysen remained in contact: starting with 1673 they visited regularly and assisted each other with publications. In the conflict of Descartes with the Utrecht theologian Gisbertus Voetius both sided with Descartes.[15]

English translations

Literature

External links

Notes and References

  1. Publications by, for example, the Italian publishing house Quodlibet: quodlibet.it Opera posthuma F. Mignini ed., Amsterdam 1677. Photografic reproduction.
  2. Web site: Spinoza Web. About. . 2023 . spinozaweb.org . Spinoza’s Web project of the Department of Philosophy and Religious Studies, Utrecht University . 5 March 2023 .
  3. Web site: Spinoza Web. Letters . 2023 . spinozaweb.org . Spinoza’s Web project of the Department of Philosophy and Religious Studies, Utrecht University . 5 March 2023 .
  4. Nadler (2007)
  5. Coppens, Gunther (2004) Spinoza et Boxel: Revue de métaphysique et de morale (No. 41), pp. 59-72.
  6. Nadler (2007), pp. 426-431.
  7. Web site: Spinoza on Islam . Bostom . Andrew . 13 February 2012 . andrewbostom.org.
  8. Book: Spinoza, Baruch . Correspondence of Spinoza. A. Wolf . Kessinger Publishing, LLC . 2003 . 354.
  9. Israel (2002) p. 506.
  10. Nadler (2007), p. 271.
  11. Nadler (2007), p. 420.
  12. Israel (2002), pp. 637-641.
  13. Kuypers, Etienne L.G.E. (1993): Sporen van Spinoza, p. 138 Google Boeken
  14. Coppens, Gunther; Theo Verbeek, Han van Ruler and others (2004) books.google.nl Spinoza en het Dutch cartesianisme (Gunther Coppens, Ed.), Acco, Leuven, p. 61
  15. Krop, Henri: Spinoza en het calvinistisch cartesianisme van Lambertus Van Velthuysen (1622-1685), in: Coppens, Gunther; Theo Verbeek, Han van Ruler and others (2004), p. 61-78

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