A biography of the boldest and most unsettling of the early modern philosophers, Spinoza, which examines the man's life, relationships, writings, and career, while also forcing us to rethink how we previously understood Spinoza's reception in his own time and in the years following his death.
The boldest and most unsettling of the major early modern philosophers, Spinoza, had a much greater, if often concealed, impact on the international intellectual scene and on the early Enlightenment than philosophers, historians, and political theorists have conventionally tended to recognize. Europe-wide efforts to prevent the reading public and university students learning about Spinoza, the man and his work, in the years immediately after his death in 1677, dominated much of his early reception owing to the revolutionary implications of his thought for philosophy, religion, practical ethics and lifestyle, Bible criticism, and political theory. Nevertheless, contrary to what has sometimes been maintained, his general impact was immediate, very widespread, and profound. One of the main objectives of the book is to show how early and how deeply Leibniz, Bayle, Arnauld, Henry More, Anne Conway, Richard Baxter, Robert Boyle, Henry Oldenburg, Pierre-Daniel Huet, Richard Simon, and Nicholas Steno, among many others, were affected by and led to wrestle with his principal ideas.
There have been surprisingly few biographies of Spinoza, given his fundamental importance in intellectual history and history of philosophy, Bible criticism, and political thought. Jonathan I. Israel has written a biography which provides more detail and context about Spinoza's life, family, writings, circle of friends, highly unusual career and networking, and early reception than its predecessors. Weaving the circumstances of his life and thought into a detailed biography has also led to several notable instances of nuancing or revising our notions of how to interpret certain of his assertions and philosophical claims, and how to understand the complex international reaction to his work during his life-time and in the years immediately following his death.
Jonathan Irvine Israel is a British writer on Dutch history, the Age of Enlightenment and European Jews. Israel was appointed as Andrew W. Mellon Professor in the School of Historical Studies at the Institute for Advanced Study, Princeton, New Jersey, in January 2001. He was previously Professor of Dutch History and Institutions at the University of London.
In recent years, Israel has focused his attention on a multi-volume history of the Age of Enlightenment. He contrasts two camps. The "radical Enlightenment" founded on a rationalist materialism first articulated by Spinoza. Standing in opposition was a "moderate Enlightenment" which he sees as profoundly weakened by its belief in God. In Israel’s highly controversial interpretation, the radical Enlightenment is the main source of the modern idea of freedom. He contends that the moderate Enlightenment, including Locke, Voltaire, Montesquieu, and Rousseau, made no real contribution to the campaign against superstition and ignorance.
While he was a confirmed and vehement anti-Trinitarian, nevertheless, Spinoza was a critical force in establishing a triumvirate of his own, namely the three fields comprising that of science, religion and philosophy. During the time when he was active, these fields were considered to border each other as knowledge-systems and, consequently, came to rely upon each other for creating a truth-value that was unique to the practice of each field of "art", both in terms of being conducive to its time-period and in terms of shaping the emergent ideological construction of its own aesthetic nature. I read nearly this entire book and yet, despite having gained a greater appreciation of Spinoza as a critical figure of the European Enlightenment, I am at somewhat at a loss as far as being able to point to the positive knowledge that Spinoza left behind, unless one could consider the fostering of an atmosphere of impiety among the irreligious cognoscenti to be 'positive knowledge'. In my opinion, Spinoza was a crucial figure in terms of the restructuring of the educational system that would eventually allow the founding fathers to unfurl their deistic attitude in the American continent and so establish the New World, and the natural world it represented, as the domain of an Enlightened people living in pure freedom, and therefore not subject to the rule of any king of ultimate confining law-system. Five stars, three but for Robin Friedman's recommendation, I'd wager it gains the other two.
Spinoza, Life and Legacy is an impressive and deeply researched biography that brings one of history's most influential philosophers to life. Jonathan I. Israel goes far beyond recounting the events of Spinoza's life, exploring how his ideas challenged the religious, political, and intellectual foundations of his time. I especially appreciated how the book combines biography with intellectual history, giving readers a much richer understanding of both the man and the remarkable influence of his philosophy.
One of the book's greatest strengths is its attention to historical detail. Israel carefully traces Spinoza's relationships, writings, and the reception of his work across Europe, showing how his ideas shaped debates long before they gained wider acceptance. Despite its substantial length, the narrative remains engaging, and the author's scholarship is consistently clear and insightful. The discussions of Spinoza's interactions with thinkers such as Leibniz, Bayle, and other leading intellectuals add even more depth to the story.
Overall, Spinoza, Life and Legacy is an outstanding resource for anyone interested in Spinoza, early modern philosophy, or the Enlightenment. It offers fresh perspectives on one of the most important philosophers in Western thought while providing a fascinating account of the intellectual world in which he lived. It's a rewarding read that I would highly recommend to students, scholars, and anyone with an interest in philosophy and history.
I finished this unwieldy magisterial biography today. When I first learned of Spinoza I discarded him as a deplorable atheist. Then, after reading Nathan Cardozo's Jewish Law as Rebellion, and attending 4 lectures by the Rabbi, I reevaluated my views on Spinoza. I had wanted to get Nadler's Spinoza biography but I put that desire on pause when I discovered Jonathan Israel was close to completing this tome.
Wow. I feel like I have enjoyed this work more based on my own journey, which has taken me through several flavors of Christianity and Judaism, learning languages like a boss, making anti-trinitarian friends etc. Reading Maimonides, Gersonides, Chasdai Crescas and Epicurus has likewise prepared me to get the most from this biography.
Spinoza's work, Tractatus Theologico-Politicus, was one of the most controversial works of his time. Christians and Jews alike sought to censure it. It earned the moniker a book forged in hell, among many other slanderous nicknames. Several religious scholars and philosophers of the day made attempts to refute the assertions within, but they did not succeed. Unfortunately, Spinoza died at 44, and never saw the publication of his magnum opus, The Ethics, never aware of its impact.
His circle of friends worked to surreptitiously publish his collected works posthumously, while both rabbinic authorities and the inquisition sought to destroy it. Fortunately, the religious authorities were not successful.
Zelden zo lang over een boek gedaan, maar het was de moeite waard. Het is niet alleeen een biografie van Spinoza (en dat zou nooit zo'n dik boek worden), maar ook een geschiedenis vn de filosofie in de 17de eeuw en ook van geschiedenis van Nederland en West-Europa in die tijd. Filosofie omvatte in die tijd ook nog theologie en exacte wetenschappen. Israel schetst een goed beeld van de godsdiensttwisten in de 2de helft van de 17de eeuw, alsook van het staatsbestel en de politieke keuzes. In die tijd is er de strijd tussen de Orangisten (meest calvinist of remonstrant) en de voorstanders van de republiek. Die laatsten verloren in het rampjaar 1672; met als dieptepunt het lynchen van de gebroeders de Witt. Spinoza had zeer revolutionaire ideeen, waarvoor hij dus eerst al door de Joodse gemeenschap in de ban was gedaan, en later ook moest oppassen vor het protestantse gezag. Hij had veel ideeen, die afweken, o.a. dat wonderen niet bestonden, dat de bijbel niet door God was ingegeven, maar gewoon door meerdere mensen was opgeschreven etc. etc. Nu schrikken wij daar niet meer van, maar in die tijd was het zeer revolutionair en ook letterlijk levensgevaarlijk om dit soort opvattingen te hebben, laat staan ze te drukken. Al met al is dit een zeer erudiet boek, er moet enorm veel werk in hebben gezeten, en ik heb er veel van geleerd.
Niet alleen het beste boek wat in 2023 is uitgeven (wat mij betreft) maar wellicht een van de beste boeken die de laatste 10 jaar is uitgegeven en veruit het beste boek wat ik over Spinoza heb gelezen. Hier wordt een nieuwe standaard gezet voor hoe je intellectuele biografieën behoort te schrijven. Alles heeft zijn plek, nergens gehaast of afgeraffeld, alles duidelijk toegelicht, objectief, analytisch, kortom gewoon perfect.
Sinds Israel zijn boek over de Republiek (1995) en eerste deel over de Radicale Verlichting uitgaf (2001) heb ik zitten wachten tot hij zijn aandacht zou gaan vestigen op Spinoza alleen. In De Radicale Verlichting had hij dat ook al gedaan, maar smaakte naar meer.
Het boek is alles waar ik op had gehoopt en meer. Als ik het 10 sterren zou geven dan zou ik dat doen. Dit is nu het standaardwerk over Spinoza en zal dat ook nog jaren blijven.
An Absolute Masterclass work of the historical circumstances that gave rise to in my opinion, the greatest philosopher, biblical critic and revolutionary in human history.