Abstract

AbstractThis paper offers a new interpretation of the young Spinoza’s method of distinguishing the true ideas from the false, which shows that his answer to the sceptic is not a failure. This method combines analysis and synthesis as follows: if we can say of the object of an idea (a) which simple things underlie it, (b) how it can be constructed out of simple elements, and (c) what properties it has after it has been produced, doubt concerning the object simply makes no sense. The paper also suggests a way in which this methodology connects to the ontology of theEthics.

Highlights

  • Spinoza’s response to this kind of reports can be characterized broadly as follows: if we carefully consider how and why things like these would occur, we notice that we cannot form a clear and distinct idea of the connections that would have to be involved any more than we can have a clear and distinct idea of the unification of a square and a circle (TIE § 64; G II, 24–25).20 the fact that there can be no clarificatory account to be given of how to get from simple things to a chimera shows that we are dealing with a feigned entity of which we cannot form a true idea.21 I believe that Spinoza refers precisely to this in the passage cited earlier when he indicates that the mind is interrupted when it considers a falsely feigned idea and what follows from it (TIE § 61; G II, 23–24)

  • This paper offers a new interpretation of the young Spinoza’s method of distinguishing the true ideas from the false, which shows that his answer to the sceptic is not a failure

  • If we take a look at the proposition of the Ethics most directly focusing on scepticism (E2p43), we find its demonstration’s central claim: “[h]e who has a true idea at the same time knows that he has a true idea, and cannot doubt the truth of the thing,” to rely on God’s omniscience and on the theory of the ideas of ideas

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Summary

Introduction

Spinoza’s response to this kind of reports can be characterized broadly as follows: if we carefully consider how and why things like these would occur, we notice that we cannot form a clear and distinct idea of the connections that would have to be involved any more than we can have a clear and distinct idea of the unification of a square and a circle (TIE § 64; G II, 24–25).20 the fact that there can be no clarificatory account to be given of how to get from simple things to a chimera shows that we are dealing with a feigned entity of which we cannot form a true idea.21 I believe that Spinoza refers precisely to this in the passage cited earlier when he indicates that the mind is interrupted when it considers a falsely feigned idea and what follows from it (TIE § 61; G II, 23–24).

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