Podcasts about Baruch Spinoza

Send us Fan MailJoin Professor Jeffrey Sachs and philosopher Professor Steven Nadler for a thought-provoking discussion of Baruch Spinoza and Nadler's book, Spinoza: Atheist.Together, they explore Spinoza's extraordinary life, his excommunication from Amsterdam's Jewish community, and his groundbreaking ideas about religion, science, politics, and human freedom. At the heart of the conversation is Spinoza's controversial conception of God: was he an atheist, a pantheist, or something else entirely?Sachs and Nadler examine Spinoza's rejection of a personal and providential God, his belief in understanding nature through reason and science, and his vision of morality grounded not in divine reward or punishment, but in virtue, freedom, and human flourishing.The conversation also explores Spinoza's connections to Aristotle and Epicurus, his lasting influence on modern thought, and Albert Einstein's famous admiration for “Spinoza's God.”The Book Club with Jeffrey Sachs is brought to you by the SDG Academy, the flagship education initiative of the UN Sustainable Development Solutions Network. Learn more and get involved at bookclubwithjeffreysachs.org.⭐️ Thanks for listening to Book Club with Jeffrey Sachs!

In this episode of Blind Techie Geek Speaks, philosopher Kathleen Masciana explores the philosophical meaning of nature and whether nature acts out of necessity. Drawing on the ideas of Aristotle and Baruch Spinoza, the episode looks at natural change, purpose, cause, freedom, and the order of the world.

What if your greatest superpower is not intelligence, talent, experience, or even circumstance, but your ability to choose?In this monologue, Jay Doran explores choice, agency, responsibility, and the environments that shape our ability to exercise all three. Drawing from the ideas of Viktor Frankl, Baruch Spinoza, Jordan Peterson, Iain McGilchrist, and lessons from relationships throughout his own life, Jay examines one of the most fundamental questions of human development: How much freedom do we actually have, and how do we expand it?Choice does not happen in a vacuum. Our history, biology, relationships, communities, education, habits, and environment all influence what we see and how we respond. Jay argues that the greater our self-understanding becomes, the greater our capacity to consciously choose rather than simply react.That is where culture enters the conversation.The people around us can expand or restrict our agency. Mentors can challenge our assumptions. Friends can hold us accountable. Family and community can create feedback loops that deepen our awareness. Even disagreement can become an opportunity to understand ourselves more clearly.Jay connects this idea to leadership through the example of J. Robert Oppenheimer. His brilliance was not simply what he knew. It was his willingness to bring brilliant people together, listen to competing perspectives, collaborate, and create an environment where intelligence could compound.The same principle applies to our individual lives. Where we place our attention is a choice. The responsibilities we accept are choices. The relationships we cultivate are choices. And over time, those repeated choices become identity.Jay also reflects on his own relationships with mentors and friends who have challenged him to eliminate excuses, represent possibility instead of limitation, ask better questions, and eventually move from studying ideas to acting upon them.Because freedom is not simply having unlimited options. Sometimes greater freedom is created by voluntarily accepting greater responsibility.Between what happens to us and what we do next, there is space.What we choose to do with that space can change everything.

SÄSONGSPREMIÄR! Trodde Albert Einstein på Gud? Ja – men inte på en Gud som lyssnar på böner eller ingriper i människors liv. I veckans Kvanthopp möter vi filosofen Baruch Spinoza, vars idé om Gud och naturen som en och samma verklighet kom att prägla Einsteins syn på kosmos, människan och vetenskapen. Redaktör: Marcus Rosenlund. E-post: kvanthopp@yle.fi

"If there's a theme that unites all of Spinoza's philosophical writings, it's freedom: both personal freedom, how we become liberated from irrational passions, and political and social freedom, freedom of expression, freedom of belief and freedom of association." — Steven Nadler Support Humanism Now & Join Our Community!⁠ Baruch Spinoza was excommunicated by his own community, condemned across Europe, and called the most dangerous philosopher of his age. Centuries later, scholars still argue over what he actually believed. In this episode, James Hodgson speaks with Steven Nadler, one of the world's foremost authorities on Spinoza, about the man, his radical ideas, and the case that Spinoza was, in the modern sense, a genuine atheist. We explore what "atheist" even meant in the 17th century, why "God or nature" is not the same as pantheism, how Spinoza's defence of democracy and free expression anticipated modern liberal values, and why Einstein said his God was Spinoza's God. About the guest Steven Nadler is a Vilas Research Professor and the William H. Hay II Professor of Philosophy at the University of Wisconsin–Madison, and one of the world's leading authorities on Spinoza. A Pulitzer Prize finalist, his books include Spinoza: A Life and A Book Forged in Hell. His latest is Spinoza, Atheist. In this episode Who Spinoza was, his 1656 excommunication, and why his works were branded "soul-destroying" and "forged by the devil" What "atheist" meant in the 17th century, and how it differs from Spinoza's atheism in the modern sense Why "God or nature" (Deus sive natura) marks the line between the pantheist and the atheist Spinoza's timeless case for democracy, freedom of belief, and separating church from state Chapters 00:00 Introduction: who was Spinoza? 01:27 Excommunication and the major works 03:51 The Dutch Republic, Amsterdam and religious tolerance 06:23 What "atheist" meant in the 17th century 09:59 Adriaan Koerbagh and the Theological-Political Treatise 13:35 What Spinoza was really advocating for 16:32 How radical the ideas were, and how they spread 20:23 "God or nature": the pantheism question 24:19 Einstein's God and Spinoza's God 26:03 The many Spinozas: interpretation vs claiming him 29:06 Why Spinoza was an atheist in the modern sense 30:13 Was Spinoza a humanist? 32:08 Spinoza's legacy: freedom and human flourishing 34:45 Closing question: changing his mind Links and references Steven Nadler Spinoza, Atheist (Princeton University Press): https://press.princeton.edu/our-authors/nadler-steven A Book Forged in Hell: https://www.amazon.com/Book-Forged-Hell-Spinozas-Scandalous/dp/069116018X Spinoza's works and resources The Ethics (full text, Project Gutenberg): https://www.gutenberg.org/ebooks/3800 Theological-Political Treatise (full text, Project Gutenberg): https://www.gutenberg.org/ebooks/989 Museum Het Spinozahuis, the Spinoza House: https://spinozahuis.nl/en/home-en/ Baruch Spinoza, Stanford Encyclopedia of Philosophy: https://plato.stanford.edu/entries/spinoza/ Enjoyed this episode? Please leave a rating and review, and share it with a friend. Join our community on Ko-fi for exclusive content and to support the show. Support Humanism Now & Join Our Community! Follow us on all socials @HumanismNowPod | YouTube | TikTok | Instagram | Facebook | Threads | X.com | BlueSky Humanism Now is produced by Humanise Live a podcast production agency based in London, serving charities, companies, and individuals across the globe. Contact us to get starting in podcasting today at humanise.live or hello@humanise.live Music: Blossom by Light Prism Podcast transcripts are AI-generated and may contain errors or omissions. They are provided to make our content more accessible, but should not be considered a fully accurate record of the conversation. Learn more about your ad choices. Visit megaphone.fm/adchoices

Crise climatique, montée des autoritarismes, IA, fractures sociales, incertitude géopolitique.La peur est partout. Et si, au lieu de la fuir, on apprenait à l'utiliser ?Dans cet épisode solo, je pars de mes propres angoisses – celles qui réveillent à 3h du matin – pour interroger une idée simple mais radicale : la peur n'est pas une faiblesse, c'est un signal.Et parfois, un moteur.Nous vivons une époque de polycrises : climat, eau, biodiversité, inégalités, démocratie, géopolitique, technologie, démographie.Ce n'est pas une impression. Ce n'est pas une hystérie collective.C'est notre réalité.Face à ça, nous avons développé trois réflexes :le nihilisme passif (“on est foutus, autant profiter”),l'indignation permanente (qui donne bonne conscience mais n'engage rien),l'optimisme béat (“la technologie va nous sauver”).Aucun ne tient vraiment.Dans cet épisode solo de Vlan, je propose une autre voie :- prendre la peur au sérieux,- comprendre ce qu'elle nous dit et la transformer en élan d'action.Je m'appuie sur plusieurs penseurs – Thomas Hobbes, Baruch Spinoza, Aristote, Erich Fromm – pour montrer une chose essentielle : historiquement et philosophiquement, la peur a toujours été un moteur de coopération, de création et de civilisation.On parle de :pourquoi notre peur est rationnelle,pourquoi vouloir la supprimer est une erreur,pourquoi nous ne sommes pas égaux face à elle,comment l'action agit comme une catharsis,et comment le conatus – cet élan vital décrit par Spinoza – continue d'agir en nous, même quand tout semble bloqué.Ce n'est pas un épisode de développement personnel.Ce n'est pas un épisode “solutions miracles”.C'est une tentative honnête de répondre à une question centrale de notre époque :que faire de notre peur, quand le monde devient objectivement inquiétant ?Idées centrales discutées

In this podcast we will be talking about 6 Ways To Be Happy from the philosophy of Baruch Spinoza . Baruch Spinoza was a 17th-century Dutch philosopher who approached human emotions as if they were a mathematical problem. This philosophical approach is known as rationalism.So here are 6 Ways To Be Happy from the philosophy of Baruch Spinoza - 01. Equate 'God' with Nature02. Acknowledge Your Core Drive03.  Shift from 'Inadequate' to 'Adequate' Ideas04.  Cultivate Active Joy05. View Life 'Under the Aspect of Eternity'06. Achieve the Intellectual Love of NatureWe hope you listening to this podcast, and hope this video, from the philosophy of Baruch Spinoza, helps you find happiness. Baruch Spinoza was a 17th-century Dutch philosopher who approached human emotions as if they were a mathematical problem. He didn't believe our feelings were random or mysterious. Instead, he argued that they followed the same natural laws as everything else in the universe. He wrote his most famous work, Ethics, in the style of a geometry textbook in which he analyzed emotions like anger, fear, and love with logical definitions, propositions, and proofs. Because of this, Spinoza didn't see happiness as a matter of luck, a fleeting emotion, or a reward from the universe. No. To him, happiness is the experience of increasing mental clarity. It's the freedom that comes from no longer being confused by life, understanding how reality works, and gaining control over your own mind. This way of thinking is called Rationalism. It is the idea that reason and logic are the best tools for understanding the world. Instead of reacting to events or hoping things will get better, a Rationalist tries to understand why things happen. Spinoza believed that the more clearly we think about our experiences, the better we can understand our problems, learn from them, and avoid unnecessary suffering. 

POUR COMMANDER MON LIVRE :https://www.editions-larousse.fr/livre/la-philosophie-cest-pour-vous-aussi-9782036070325/POUR COMMANDER MA BANDE DESSINÉE PHILORAMA : https://www.editions-larousse.fr/livre/philorama-9782036082434/Disponible aussi dans toutes les bonnes librairies !Sommes-nous réellement déterminés par des causes qui nous échappent, ou disposons-nous d'un libre arbitre ? Et si nos choix sont le produit de causes qui nous déterminent, que devient notre responsabilité ? Dans cet entretien avec Noé Jacomet, nous discutons de la pensée de Baruch Spinoza, du déterminisme, de la responsabilité morale et de la liberté.▶️ Pour écouter l'entretien gratuitement et dans son intégralité, rendez-vous sur ma page Patreon : https://www.patreon.com/posts/161851509 ▶️ La chaîne YouTube de Noé Jacomet : https://www.youtube.com/@NoeJacomet---Envie d'aller plus loin ? Rejoignez-moi sur Patreon pour accéder à tout mon contenu supplémentaire.

Der Staat sollte sich viel weniger einmischen und die Zügel locker lassen, weil nur ein schwacher Staat ein guter Staat ist, davon ist der Philosoph Konrad Paul Liessmann überzeugt. Ein Podcast von Pragmaticus.Das Thema:Wider die Bevormundung und für die Freiheit der Gedanken, und zwar Gedanken aller Art: Konrad Paul Liessmann will sich nicht gängeln lassen, schon gar nicht vom Staat. Dieser, so ist er überzeugt, mischt sich heutzutage ohnehin in viel zu viele Bereiche des Lebens ein.Besonders empört ihn, wenn der Staat Meinungen bestimmt und Vorschriften macht. Denn das schränkt für ihn als Bürger die Freiheit ein, und Freiheit ist schließlich das höchste Gut.Ist der Mensch überhaupt ein rationales Wesen? In diesem Podcast erklärt Liessmann, warum er gegen den Wohlfahrtsstaat ist, wie er sich das Leben in einem gemeinsamen Land vorstellt und was das alles mit Immanuel Kant, Baruch Spinoza und John Stuart Mill zu tun hat. Liessmann rechtfertigt auch, warum er in gewissen Belangen reaktionär sein will. Wenn es um die Bildung geht, sollte man sich an die alten Griechen halten, denn sie hätten bereits alle Grundlagen dafür gelegt, Situationen richtig einschätzen zu können. Grundlagen statt Meinung, sagt er.Unser Gast in dieser Folge: Konrad Paul Liessmann ist Philosoph und lehrte von 1995 bis zu seiner Emeritierung 2023 an der Universität Wien. Er ist Autor zahlreicher Bücher. Liessman ist neben Barbara Bleisch Intendant des Philosophicum Lech, das in diesem Jahr unter dem Motto „Bevormundetes Denken“ steht.Dies ist ein Podcast von Der Pragmaticus. Sie finden uns auch auf Instagram, Facebook, LinkedIn und X (Twitter).  

(01:38) Het WK voetbal in de VS, Mexico en Canada is al sinds donderdag van start, maar deze zondag mag eindelijk ook het Nederlandse elftal officieel beginnen: om 22:00 uur Nederlandse tijd speelt Oranje zijn eerste wedstrijd tegen Japan.     Alleen zijn de ogen dit WK niet alleen op het veld gericht, maar ook op de Amerikaanse immigratiediensten: In Miami werd de beste scheidsrechter van Afrika, de Somaliër Omar Artan, deze week de toegang tot de VS ontzegd. Ook het Irakese nationale elftal werd op het asfalt van het vliegveld gefouilleerd; sommigen werden zelfs uren ondervraagd.    Het is volgens migratie-historicus Leo Lucassen bedoeld als power play van de regering-Trump: kijk eens hoe streng wij zijn. En het is zeker niet voor het eerst dat een staatshoofd een groot sportkampioenschap gebruikt als podium voor hun politiek, aldus Lucassen.  (12:08) Het was één van de laatste veilige plekken in Zuid-Libanon: het oude centrum van Tyrus, ook bekend als de christelijke wijk, die al millennia lang bewoond wordt.    Maar afgelopen week heeft Israël voor het eerst gedwongen evacuatiebevelen uitgevaardigd voor ook die wijk van de oude stad. Bij bombardementen kwamen tot nu toe acht mensen om het leven.    Journalist en schrijver Mounir Samuel bezocht Tyrus meerdere keren, voor het laatst afgelopen december, toen bijna niemand dat meer deed. Hij vreest voor het erfgoed van Tyrus en haar zusterstad Sidon: die staat of valt niet alleen vanwege de stenen, maar juist ook vanwege de mensen en de cultuur.    (28:43) Wie straks online porno wil kijken moet misschien eerst via een app bewijzen oud genoeg te zijn; tenminste, als het aan de Europese Unie ligt. Maar deze week waarschuwden deskundigen: zo'n leeftijdscheck is lang niet altijd anoniem, want in theorie kan precies worden bijgehouden wie welke site bezoekt.     Een hypermodern probleem? Zorgen over wie er meekijkt bij wat we achter gesloten deuren bekijken en trucjes om zo anoniem te blijven zijn zo oud als de pornografie zelf, aldus hoogleraar cultuurgeschiedenis Inger Leeman, vandaag te gast.    (40:27) Elke week bespreken we historische tips met afwisselend Nadia Bouras, Wim Berkelaar, Bart Funnekotter, Sanne Frequin, en Fresco Sam-Sin. Deze week is de beurt aan Nadia Bouras. Zij bespreekt twee boeken en een tentoonstelling:  Queer geschiedenis van Nederland - Marijke Huisman  Woorden als wapens - Saul van Stapele  Het land van Hagelslag - Tentoonstelling (https://www.hartmuseum.nl/tentoonstellingen/het-land-van-hagelslag/) Hart Museum    (58:10) Een filosoof, die zit achter een bureautje, op afstand van de wereld. Niet direct een vruchtbaar onderwerp voor een musical. En toch inspireerden het leven en denken van Baruch Spinoza tot een muzikaal spektakel dat vanaf begin deze maand te zien is in het Amsterdamse Bostheater. Maar hoe transformeer je het verhaal van deze 17e eeuwse denker tot een 21e eeuws verhaal over de wereld van nu? Dat vertelt regisseur van Spinoza – de Mokum musical Guy Weizman.        (01:10:33) OVT Doc: De verdwenen Rembrandts    Het Rembrandthuis in Amsterdam viert vandaag zijn 125e verjaardag. Een goed excuus voor ons om de documentaire te herhalen die Laura Stek in 2019 maakte over het wonderbaarlijke verhaal van twee schilderijen van Rembrandt.    Het waren de lievelingen van de laatste Poolse koning, er werd om de werken gevochten door Hitler en Göring, en even leken ze in een grote brand verloren te zijn gegaan. Tot ze in 1994 opeens weer opdoken: de twee Rembrandtschilderijen Meisje in een schilderijlijst en Geleerde aan zijn lessenaar. Nu hangen ze in het Koninklijk Paleis in Warschau.     Laura Stek maakte deze documentaire op basis van het boek Het meisje en de geleerde van Gerdien Verschoor.    Meer info: https://www.vpro.nl/ovt/artikelen/ovt-14-juni-2026   (https://www.vpro.nl/ovt/artikelen/ovt-14-juni-2026)

In 1656, a young Amsterdam merchant was excommunicated by his Portuguese-Jewish community in the harshest terms it had ever used. Baruch Spinoza was accused of unspecified “horrifying heresies,” but the precise reasons for his expulsion remain a mystery. When he published his Theological-Political Treatise in 1670, which was condemned as “the most atheistic book ever written,” he began to reveal to the world what his heresies may have been. Yet ever since the eighteenth century, most readers and scholars have assumed that Spinoza was a pantheist—even a “God-intoxicated man,” as the poet Novalis put it. After all, how could a person whose books are suffused with talk of God be an atheist? In Spinoza, Atheist (Princeton University Press, 2026), Steven Nadler, one of the world's leading authorities on the philosopher, aims to settle the question and show that that's exactly what he was. Nadler makes a powerful case that there is no real divinity for Spinoza. God is Nature, and isn't an object of worshipful awe or religious reverence but can only be understood through philosophy and science. There is nothing supernatural—no mystery, ineffability, or sublimity. Spinoza does speak of “blessedness” and “salvation,” but these, too, are to be understood in natural and rational terms, as the peace of mind and happiness that come from understanding ourselves and the world. Whether Spinoza believed in God is a fascinating and enduring controversy. Spinoza, Atheist promises to transform our understanding of his views and to make clear just how radical a thinker he was and remains.  Steven Nadler is Vilas Research Professor and the William H. Hay II Professor of Philosophy at the University of Wisconsin–Madison. His many books include Rembrandt's Jews, which was a finalist for the Pulitzer Prize, Spinoza: A Life, Think Least of Death: Spinoza on How to Live and How to Die, and A Book Forged in Hell: Spinoza's Scandalous Treatise and the Birth of the Secular Age. Abe Silberstein is a Ph.D. student in the joint doctoral program in History and Hebrew and Judaic Studies at New York University.  Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

In 1656, a young Amsterdam merchant was excommunicated by his Portuguese-Jewish community in the harshest terms it had ever used. Baruch Spinoza was accused of unspecified “horrifying heresies,” but the precise reasons for his expulsion remain a mystery. When he published his Theological-Political Treatise in 1670, which was condemned as “the most atheistic book ever written,” he began to reveal to the world what his heresies may have been. Yet ever since the eighteenth century, most readers and scholars have assumed that Spinoza was a pantheist—even a “God-intoxicated man,” as the poet Novalis put it. After all, how could a person whose books are suffused with talk of God be an atheist? In Spinoza, Atheist (Princeton University Press, 2026), Steven Nadler, one of the world's leading authorities on the philosopher, aims to settle the question and show that that's exactly what he was. Nadler makes a powerful case that there is no real divinity for Spinoza. God is Nature, and isn't an object of worshipful awe or religious reverence but can only be understood through philosophy and science. There is nothing supernatural—no mystery, ineffability, or sublimity. Spinoza does speak of “blessedness” and “salvation,” but these, too, are to be understood in natural and rational terms, as the peace of mind and happiness that come from understanding ourselves and the world. Whether Spinoza believed in God is a fascinating and enduring controversy. Spinoza, Atheist promises to transform our understanding of his views and to make clear just how radical a thinker he was and remains.  Steven Nadler is Vilas Research Professor and the William H. Hay II Professor of Philosophy at the University of Wisconsin–Madison. His many books include Rembrandt's Jews, which was a finalist for the Pulitzer Prize, Spinoza: A Life, Think Least of Death: Spinoza on How to Live and How to Die, and A Book Forged in Hell: Spinoza's Scandalous Treatise and the Birth of the Secular Age. Abe Silberstein is a Ph.D. student in the joint doctoral program in History and Hebrew and Judaic Studies at New York University.  Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/jewish-studies

In 1656, a young Amsterdam merchant was excommunicated by his Portuguese-Jewish community in the harshest terms it had ever used. Baruch Spinoza was accused of unspecified “horrifying heresies,” but the precise reasons for his expulsion remain a mystery. When he published his Theological-Political Treatise in 1670, which was condemned as “the most atheistic book ever written,” he began to reveal to the world what his heresies may have been. Yet ever since the eighteenth century, most readers and scholars have assumed that Spinoza was a pantheist—even a “God-intoxicated man,” as the poet Novalis put it. After all, how could a person whose books are suffused with talk of God be an atheist? In Spinoza, Atheist (Princeton University Press, 2026), Steven Nadler, one of the world's leading authorities on the philosopher, aims to settle the question and show that that's exactly what he was. Nadler makes a powerful case that there is no real divinity for Spinoza. God is Nature, and isn't an object of worshipful awe or religious reverence but can only be understood through philosophy and science. There is nothing supernatural—no mystery, ineffability, or sublimity. Spinoza does speak of “blessedness” and “salvation,” but these, too, are to be understood in natural and rational terms, as the peace of mind and happiness that come from understanding ourselves and the world. Whether Spinoza believed in God is a fascinating and enduring controversy. Spinoza, Atheist promises to transform our understanding of his views and to make clear just how radical a thinker he was and remains.  Steven Nadler is Vilas Research Professor and the William H. Hay II Professor of Philosophy at the University of Wisconsin–Madison. His many books include Rembrandt's Jews, which was a finalist for the Pulitzer Prize, Spinoza: A Life, Think Least of Death: Spinoza on How to Live and How to Die, and A Book Forged in Hell: Spinoza's Scandalous Treatise and the Birth of the Secular Age. Abe Silberstein is a Ph.D. student in the joint doctoral program in History and Hebrew and Judaic Studies at New York University.  Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/critical-theory

In 1656, a young Amsterdam merchant was excommunicated by his Portuguese-Jewish community in the harshest terms it had ever used. Baruch Spinoza was accused of unspecified “horrifying heresies,” but the precise reasons for his expulsion remain a mystery. When he published his Theological-Political Treatise in 1670, which was condemned as “the most atheistic book ever written,” he began to reveal to the world what his heresies may have been. Yet ever since the eighteenth century, most readers and scholars have assumed that Spinoza was a pantheist—even a “God-intoxicated man,” as the poet Novalis put it. After all, how could a person whose books are suffused with talk of God be an atheist? In Spinoza, Atheist (Princeton University Press, 2026), Steven Nadler, one of the world's leading authorities on the philosopher, aims to settle the question and show that that's exactly what he was. Nadler makes a powerful case that there is no real divinity for Spinoza. God is Nature, and isn't an object of worshipful awe or religious reverence but can only be understood through philosophy and science. There is nothing supernatural—no mystery, ineffability, or sublimity. Spinoza does speak of “blessedness” and “salvation,” but these, too, are to be understood in natural and rational terms, as the peace of mind and happiness that come from understanding ourselves and the world. Whether Spinoza believed in God is a fascinating and enduring controversy. Spinoza, Atheist promises to transform our understanding of his views and to make clear just how radical a thinker he was and remains.  Steven Nadler is Vilas Research Professor and the William H. Hay II Professor of Philosophy at the University of Wisconsin–Madison. His many books include Rembrandt's Jews, which was a finalist for the Pulitzer Prize, Spinoza: A Life, Think Least of Death: Spinoza on How to Live and How to Die, and A Book Forged in Hell: Spinoza's Scandalous Treatise and the Birth of the Secular Age. Abe Silberstein is a Ph.D. student in the joint doctoral program in History and Hebrew and Judaic Studies at New York University.  Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/biography

In 1656, a young Amsterdam merchant was excommunicated by his Portuguese-Jewish community in the harshest terms it had ever used. Baruch Spinoza was accused of unspecified “horrifying heresies,” but the precise reasons for his expulsion remain a mystery. When he published his Theological-Political Treatise in 1670, which was condemned as “the most atheistic book ever written,” he began to reveal to the world what his heresies may have been. Yet ever since the eighteenth century, most readers and scholars have assumed that Spinoza was a pantheist—even a “God-intoxicated man,” as the poet Novalis put it. After all, how could a person whose books are suffused with talk of God be an atheist? In Spinoza, Atheist (Princeton University Press, 2026), Steven Nadler, one of the world's leading authorities on the philosopher, aims to settle the question and show that that's exactly what he was. Nadler makes a powerful case that there is no real divinity for Spinoza. God is Nature, and isn't an object of worshipful awe or religious reverence but can only be understood through philosophy and science. There is nothing supernatural—no mystery, ineffability, or sublimity. Spinoza does speak of “blessedness” and “salvation,” but these, too, are to be understood in natural and rational terms, as the peace of mind and happiness that come from understanding ourselves and the world. Whether Spinoza believed in God is a fascinating and enduring controversy. Spinoza, Atheist promises to transform our understanding of his views and to make clear just how radical a thinker he was and remains.  Steven Nadler is Vilas Research Professor and the William H. Hay II Professor of Philosophy at the University of Wisconsin–Madison. His many books include Rembrandt's Jews, which was a finalist for the Pulitzer Prize, Spinoza: A Life, Think Least of Death: Spinoza on How to Live and How to Die, and A Book Forged in Hell: Spinoza's Scandalous Treatise and the Birth of the Secular Age. Abe Silberstein is a Ph.D. student in the joint doctoral program in History and Hebrew and Judaic Studies at New York University.  Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/intellectual-history

In 1656, a young Amsterdam merchant was excommunicated by his Portuguese-Jewish community in the harshest terms it had ever used. Baruch Spinoza was accused of unspecified “horrifying heresies,” but the precise reasons for his expulsion remain a mystery. When he published his Theological-Political Treatise in 1670, which was condemned as “the most atheistic book ever written,” he began to reveal to the world what his heresies may have been. Yet ever since the eighteenth century, most readers and scholars have assumed that Spinoza was a pantheist—even a “God-intoxicated man,” as the poet Novalis put it. After all, how could a person whose books are suffused with talk of God be an atheist? In Spinoza, Atheist (Princeton University Press, 2026), Steven Nadler, one of the world's leading authorities on the philosopher, aims to settle the question and show that that's exactly what he was. Nadler makes a powerful case that there is no real divinity for Spinoza. God is Nature, and isn't an object of worshipful awe or religious reverence but can only be understood through philosophy and science. There is nothing supernatural—no mystery, ineffability, or sublimity. Spinoza does speak of “blessedness” and “salvation,” but these, too, are to be understood in natural and rational terms, as the peace of mind and happiness that come from understanding ourselves and the world. Whether Spinoza believed in God is a fascinating and enduring controversy. Spinoza, Atheist promises to transform our understanding of his views and to make clear just how radical a thinker he was and remains.  Steven Nadler is Vilas Research Professor and the William H. Hay II Professor of Philosophy at the University of Wisconsin–Madison. His many books include Rembrandt's Jews, which was a finalist for the Pulitzer Prize, Spinoza: A Life, Think Least of Death: Spinoza on How to Live and How to Die, and A Book Forged in Hell: Spinoza's Scandalous Treatise and the Birth of the Secular Age. Abe Silberstein is a Ph.D. student in the joint doctoral program in History and Hebrew and Judaic Studies at New York University. 

In 1656, a young Amsterdam merchant was excommunicated by his Portuguese-Jewish community in the harshest terms it had ever used. Baruch Spinoza was accused of unspecified “horrifying heresies,” but the precise reasons for his expulsion remain a mystery. When he published his Theological-Political Treatise in 1670, which was condemned as “the most atheistic book ever written,” he began to reveal to the world what his heresies may have been. Yet ever since the eighteenth century, most readers and scholars have assumed that Spinoza was a pantheist—even a “God-intoxicated man,” as the poet Novalis put it. After all, how could a person whose books are suffused with talk of God be an atheist? In Spinoza, Atheist (Princeton University Press, 2026), Steven Nadler, one of the world's leading authorities on the philosopher, aims to settle the question and show that that's exactly what he was. Nadler makes a powerful case that there is no real divinity for Spinoza. God is Nature, and isn't an object of worshipful awe or religious reverence but can only be understood through philosophy and science. There is nothing supernatural—no mystery, ineffability, or sublimity. Spinoza does speak of “blessedness” and “salvation,” but these, too, are to be understood in natural and rational terms, as the peace of mind and happiness that come from understanding ourselves and the world. Whether Spinoza believed in God is a fascinating and enduring controversy. Spinoza, Atheist promises to transform our understanding of his views and to make clear just how radical a thinker he was and remains.  Steven Nadler is Vilas Research Professor and the William H. Hay II Professor of Philosophy at the University of Wisconsin–Madison. His many books include Rembrandt's Jews, which was a finalist for the Pulitzer Prize, Spinoza: A Life, Think Least of Death: Spinoza on How to Live and How to Die, and A Book Forged in Hell: Spinoza's Scandalous Treatise and the Birth of the Secular Age. Abe Silberstein is a Ph.D. student in the joint doctoral program in History and Hebrew and Judaic Studies at New York University.  Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/european-studies

In 1656, a young Amsterdam merchant was excommunicated by his Portuguese-Jewish community in the harshest terms it had ever used. Baruch Spinoza was accused of unspecified “horrifying heresies,” but the precise reasons for his expulsion remain a mystery. When he published his Theological-Political Treatise in 1670, which was condemned as “the most atheistic book ever written,” he began to reveal to the world what his heresies may have been. Yet ever since the eighteenth century, most readers and scholars have assumed that Spinoza was a pantheist—even a “God-intoxicated man,” as the poet Novalis put it. After all, how could a person whose books are suffused with talk of God be an atheist? In Spinoza, Atheist (Princeton University Press, 2026), Steven Nadler, one of the world's leading authorities on the philosopher, aims to settle the question and show that that's exactly what he was. Nadler makes a powerful case that there is no real divinity for Spinoza. God is Nature, and isn't an object of worshipful awe or religious reverence but can only be understood through philosophy and science. There is nothing supernatural—no mystery, ineffability, or sublimity. Spinoza does speak of “blessedness” and “salvation,” but these, too, are to be understood in natural and rational terms, as the peace of mind and happiness that come from understanding ourselves and the world. Whether Spinoza believed in God is a fascinating and enduring controversy. Spinoza, Atheist promises to transform our understanding of his views and to make clear just how radical a thinker he was and remains.  Steven Nadler is Vilas Research Professor and the William H. Hay II Professor of Philosophy at the University of Wisconsin–Madison. His many books include Rembrandt's Jews, which was a finalist for the Pulitzer Prize, Spinoza: A Life, Think Least of Death: Spinoza on How to Live and How to Die, and A Book Forged in Hell: Spinoza's Scandalous Treatise and the Birth of the Secular Age. Abe Silberstein is a Ph.D. student in the joint doctoral program in History and Hebrew and Judaic Studies at New York University.  Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/religion

In 1656, a young Amsterdam merchant was excommunicated by his Portuguese-Jewish community in the harshest terms it had ever used. Baruch Spinoza was accused of unspecified “horrifying heresies,” but the precise reasons for his expulsion remain a mystery. When he published his Theological-Political Treatise in 1670, which was condemned as “the most atheistic book ever written,” he began to reveal to the world what his heresies may have been. Yet ever since the eighteenth century, most readers and scholars have assumed that Spinoza was a pantheist—even a “God-intoxicated man,” as the poet Novalis put it. After all, how could a person whose books are suffused with talk of God be an atheist? In Spinoza, Atheist (Princeton University Press, 2026), Steven Nadler, one of the world's leading authorities on the philosopher, aims to settle the question and show that that's exactly what he was. Nadler makes a powerful case that there is no real divinity for Spinoza. God is Nature, and isn't an object of worshipful awe or religious reverence but can only be understood through philosophy and science. There is nothing supernatural—no mystery, ineffability, or sublimity. Spinoza does speak of “blessedness” and “salvation,” but these, too, are to be understood in natural and rational terms, as the peace of mind and happiness that come from understanding ourselves and the world. Whether Spinoza believed in God is a fascinating and enduring controversy. Spinoza, Atheist promises to transform our understanding of his views and to make clear just how radical a thinker he was and remains.  Steven Nadler is Vilas Research Professor and the William H. Hay II Professor of Philosophy at the University of Wisconsin–Madison. His many books include Rembrandt's Jews, which was a finalist for the Pulitzer Prize, Spinoza: A Life, Think Least of Death: Spinoza on How to Live and How to Die, and A Book Forged in Hell: Spinoza's Scandalous Treatise and the Birth of the Secular Age. Abe Silberstein is a Ph.D. student in the joint doctoral program in History and Hebrew and Judaic Studies at New York University.  Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/secularism

As is well-known, the brilliant Dutch Sephardic Jewish philosopher, Baruch Spinoza, began his closely-argued book Ethics, written in the style of geometrical demonstrations, with the first, most fundamental question, "Why are there bagels, rather than not?" We don't explore that question in this sketch.

¿Quién era Baruch Spinoza? ¿Por qué su pensamiento fue tan revolucionario? ¿Qué vínculo tenía con el pensamiento de Epicuro? Estas son algunas de las preguntas que le hice a Pablo Farneda, mi adorado profe de Filosofía. Un episodio para nerds y amantes del pensamiento que viene de los margenes...Contacto:@pablofarneda@lu.gaitan

LA RESURRECIÓN Lo que la iglesia cristiana no dijo ni dirá. Este análisis que desglosa las inconsistencias textuales en los relatos de la resurrección de Jesús y la crítica filosófica de Baruch Spinoza, según lo expuesto en las fuentes. Veremos la otra perspectiva que mencionan los Evangelios encontrados en Nag Hammadi. Ernestoard.blogspot.com

“Doing science is like reading the mind of God.” — Demis Hassabis, quoted in The Infinity MachineThis week's New Yorker uncomplimentary profile of OpenAI's CEO is entitled “The Many Faces of Sam Altman.” But not all AI leaders are quite as many faced as slippery Sam. Take, for example, Demis Hassabis, the North London based co-founder and CEO of Google's DeepMind. In his new biography, The Infinity Machine: Demis Hassabis, DeepMind, and the Quest for Superintelligence, the British journalist Sebastian Mallaby argues that Hassabis is, in contrast, one faced. And that face is not only decent, but informed by the enlightened ethics of Baruch Spinoza and Immanuel Kant.Mallaby presents Hassabis as the anti-Altman. He's stayed at DeepMind for sixteen years, lived in the same London house, drives a decade-old car. Rather than power, Google's AI supremo seeks scientific enlightenment. Like Spinoza, his God is the master watchmaker of the universe. And so doing science, Hassabis explained to Mallaby in one of their many conversations in the backroom of a North London pub, is like reading the mind of God. Decent Demis. Honest Hassabis. Let's just hope this modest and thoughtful tech leviathan can bring Kantian ethics to Silicon Valley's sprint for artificial general intelligence. Five Takeaways•       Hassabis Is the Anti-Altman: Sam Altman has managed to annoy almost everyone he's worked with by saying one thing and doing the opposite. Hassabis has run DeepMind continuously for sixteen years, lives in the same house in Highgate, drives a decade-old car, and spends his discretionary money on Liverpool season tickets. He doesn't want power. He wants scientific enlightenment. Mallaby uses the word advisedly.•       Doing Science Is Like Reading the Mind of God: Hassabis is a Spinozan. The god he believes in is the god Einstein talked about — the fabric of reality understood through scientific inquiry. He reads Kant, he reads Spinoza, he reads widely enough to be a proper polymath. Mallaby sat with him in a Highgate pub for more than thirty hours. What he found was not a Silicon Valley sociopath but an enlightenment figure who thinks AI is the modern version of the telescope.•       The Szilard Pedestrian Crossing: Mallaby asked Hassabis what it felt like to set up DeepMind in 2010. Instead of the usual vague answer, Hassabis painted the scene: the attic office on Russell Square, the heat, the stairs, the greenery outside, the London Mathematical Society three doors down where Turing lectured, and the zebra crossing where the Hungarian physicist Leo Szilard conceived of the nuclear chain reaction in the 1930s. The perfect metaphor: DeepMind as the modern Manhattan Project.•       The Two Categories of Things That Go Wrong: There's the idiot-in-charge category — an evil or stupid person making bad decisions, and you could swap them out. Then there's the structural category: a good person trying their best, defeated by larger forces they cannot control. Hassabis is category two. He wants to make AI safe, but race dynamics between US and China labs make safety nearly impossible to deliver. The failure of governments to intervene is the real story. Not individuals.•       The Go Players Who Quit: When AlphaGo beat the best players in the world, some professional Go players retired — centuries of accumulated human understanding devalued overnight. Others kept playing, using the machine as a tutor to discover patterns they'd never seen. Two responses to superintelligence in one domain. One is mourning. The other is curiosity. Mallaby thinks the second response is the only one worth having. Hassabis agrees. About the GuestSebastian Mallaby is the Paul A. Volcker senior fellow for international economics at the Council on Foreign Relations. A former Washington Post columnist and Economist contributing editor, he is the author of More Money Than God, The Man Who Knew (winner of the FT and McKinsey Business Book of the Year), The Power Law, and now The Infinity Machine: Demis Hassabis, DeepMind, and the Quest for Superintelligence.References:•       The Infinity Machine: Demis Hassabis, DeepMind, and the Quest for Superintelligence by Sebastian Mallaby.•       Episode 2862: Truth Is Dead — Steven Rosenbaum on AI as a spectacularly good liar. Mallaby's quiet counter-argument.•       Episode 2860: We Shape Our AI, Thereafter It Shapes Us — Keith Teare on agency in our agentic age. Hassabis thinks he can still steer.About Keen On AmericaNobody asks more awkward questions than the Anglo-American writer and filmmaker Andrew Keen. In Keen On America, Andrew brings his pointed Transatlantic wit to making sense of the United States — hosting daily interviews about the history and future of this now venerable Republic. With nearly 2,800 episodes since the show launched on TechCrunch in 2010, Keen On America is the most prolific intellectual interview show in the history of podcasting.WebsiteSubstackYouTubeApple PodcastsSpotify Chapters:(00:31) - Introduction: the many faces of Sam Altman (02:00) - Altman's duplicity versus Hassabis's consistency (02:56) - The moral wrestling: is this the Manhattan Project? (04:45) - The ordinary genius in Highgate (06:29) - The Szilard pedestrian crossing and a storyteller off the charts (09:10) - Responding to The Guardian: why Hassabis isn't Altman (12:58) - The two categories of things that go wrong (14:48) - Mustafa Suleiman's remarkable backstory (17:01) - Did Demis fire Mustafa? (19:46) - Class, Eton, and the North London grammar school (22:27) - Spinoza, Kant, and the god of science (25:27) - Doing science is like reading the mind of God (29:57) - Why not Princeton? The money problem (34:12) - The secret DeepMind vs Google negotiation (43:11) - Is Hassabis the next CEO of Google? (48:05) - The Go players who quit

På sitt nya album reflekterar José González i en sekulär-humanistisk anda över några av mänsklighetens stora utmaningar. Möt honom i P1 Kultur. Lyssna på alla avsnitt i Sveriges Radios app. Ojämlikhet, orättvisa och okontrollerad AI-utveckling – och en mänsklighet som nu behöver ta kontroll över sin framtid. På albumet ”Against The Dying Of The Light” bearbetar José González några av vår tids stora utmaningar – emot mörkret, för ljuset.RAMADAN-TV-SERIE OM ASSADS FÄNGELSE VÄCKER KRITIKDe populära tv-serier som visas under Ramadan brukar ofta behandla samhällsfrågor. Men i år har vissa serier väckt debatt eftersom flera av dem handlar om Assadregimens fängelser – och vissa till och med spelats in i de faktiska fängelsemiljöerna. Ett år efter regimens fall är det här ett vidöppet sår och tiotusentals fångar är fortfarande försvunna – och det är för tidigt att göra det till underhållning, menar kritikerna. Samtal med Ekot Radio Swedens Revend Shexo.BIJÎ VILL SPRIDA SIN KRAFT – BJUDER IN TILL ATT FIRA NEWROZFör andra året i rad bjuder musikduon Biji, Bestående av Robin Nazari och Maceo Frost, in till att fira Newroz – det Kurdiska nyåret som sammanfaller med vårdagjämningen. Genom en turné från London, Paris, Berlin och slutligen till Stockholm vill de samla människor och sprida sin livskraft. Reportage av Tanja Ulriksson.ESSÄ: UPPLYSNINGAR – VI BEHÖVER SPINOZAS RADIKALA TÄNKANDEEn av hans böcker beskrevs som skriven av djävulen själv i helvetet. Henrik Lagerlund reflekterar över Baruch Spinoza och upplysningen som kom bort.Programledare: Saman Bakhtiari Producent: Felicia Frithiof och Eskil Krogh LarssonReporter: Helene Alm

En av hans böcker beskrevs som skriven av djävulen själv i helvetet. Henrik Lagerlund reflekterar över Baruch Spinoza och upplysningen som kom bort. Lyssna på alla avsnitt i Sveriges Radios app. ESSÄ: Detta är en text där skribenten reflekterar över ett ämne eller ett verk. Åsikter som uttrycks är skribentens egna.Den historiska företeelse som går under namnet Upplysningen står i centrum för samtidens kulturkrig. Enligt gängse beskrivning var den en intellektuell rörelse under 1700-talet som satte förnuft, vetenskap och individuell frihet i centrum. Den utmanade religiös dogmatism, absolutism och traditionella auktoriteter. Upplysningen är även starkt förknippad med filosofiska idéer om rationalitet, empirisk kunskap och mänskliga rättigheter, tankar associerade med tidens giganter som Locke, Voltaire, Rousseau, Montesquieu och Kant. I vår tid finner man många seriösa och oseriösa förespråkare för upplysningsidealen som inte bara de historiskt rätta utan också de som är mest lämpade för att möta framtiden. Alltså en politisk fråga. Princetonpsykologen Steven Pinker kan nämnas som en av de mest högljudda förespråkarna för denna uppfattning.Men för att reda ut om Upplysningen är en gångbar politiskt idé bör vi först reda ut den historiska frågan: Vad var egentligen Upplysningen – bortom schablonerna?Ingen har gjort ett mer seriöst försök att besvara denna fråga än den brittiske filosofihistorikern Jonathan Israel. I tre enorma böcker har han analyserat inte bara Upplysningens verkliga innehåll, utan också dess framväxt. Och han argumenterar först för en viktig distinktion, två sorters upplysningar om man så vill. Den viktigaste är den radikala upplysningen som tar sin början med Spinoza omkring 1650 och den andra är den moderata upplysning som främst representeras av tänkare som John Locke och Immanuel Kant. Om den radikala upplysningen är ett ideal är den moderata upplysningen något som strävar efter genomslag och till att reformera stat och kyrka. Den innebar att den senare inte föreslog förändringar som motsade de grundläggande principerna bakom monarkin, aristokratin och kyrkan. Det betydde att den till exempel accepterade slaveriet och kolonialismen. Det är denna upplysning som är främst representerad inom litteraturen före den franska revolutionen.Den radikala upplysningen hade fram till dess främst verkat i skymundan. Den förkastade all religion och förespråkade demokrati i motsatts till monarkin och aristokratin, samtidigt som den insisterade på alla människors lika rättigheter och en världsbild baserad på modern vetenskap. Även så kända författare som Denis Diderot, Baron d'Holbach, Claude Adrien Helvétius fick hålla dessa sina åsikter delvis hemliga för myndigheterna och kyrkan. Och den stora inspirationskällan för denna radikala filosofi var alltså en judiskfödd linsslipare i Nederländerna som dog bara 44 år gammal: Baruch Spinoza.Hur radikalt den radikale tänkarens direkta inflytande över upplysningsfilosoferna var, visar Joahnim Israel i ännu en tegelsten: ”Spinoza: Life and Legacy” från 2023.När Spinoza dog 1677 var de flesta av hans skrifter otryckta, några få hade publicerats anonymt. Det var ett medvetet beslut på grund av deras tydliga ateistiska inslag, men efter hans död tog hans vänner i smyg initiativet till en samlad publicering. Samtidigt lanserade inkvisitionen med den holländske katoliken Johannes van Neercassel i spetsen ett försök att samla in och kväsa hela Spinozas litterära kvarlåtenskap. Inkvisitorn besökte även Spinozas förläggare i Amsterdam, men han lyckades lura van Neercassel. När utgåvan med efterlämnade skrifter tryckts fick den smugglas ut. Så nära var det att den radikala Upplysningen aldrig blev av.Bland skrifterna fanns Etiken, Spinozas viktigaste och mest inflytelserika verk. Det är en radikal och ytterst originell kritik av traditionell filosofi och teologi. Han avser att bevisa, bokstavligt talat härleda från uppenbara premisser, en ny syn på Gud, människan och universum. Trots att boken genomsyras av metafysik, fysik, antropologi och psykologi är syftet främst etiskt. Det består i att visa att vår lycka och vårt välbefinnande inte ligger i ett liv som är förslavat av de passioner och förgängliga ägodelar vi vanligtvis eftersträvar. Det består heller inte i det oreflekterade och dogmatiska förhållningssätt med vilket vi accepterar de vidskepelser som passerar för religion, utan snarare i ett liv i enlighet med förnuftet. För att klargöra och stödja dessa etiska slutsatser måste han dock först avmystifiera universum och visa vad det verkligen är för något.En av hans teser är att Gud är detsamma som naturen och att det endast finns en substans. Allt som existerar är modifieringar av denna enda substans. Det gäller också oss själva och våra medvetanden. Genom att förstå universum kan vi komma att förstå oss själva och eftersom vi inte helt kan kontrollera våra känslor bör vi istället försöka moderera dem. Vi är i grund och botten en del av naturen och kan aldrig helt avlägsna oss från den kausala serie som länkar oss till yttre ting. Vi kan dock motverka passionerna och uppnå en viss grad av lättnad från deras kaos. Det leder till ett lugn och en sorts lycka, men främst ett liv i enlighet med förnuftet.Det tydligaste upplysningstänkandet hos Spinoza finns dock i skriften Tractatus Theologico-Politicus, som publicerades anonymt 1670. En kritiker beskrev det som en bok “som skrivits av djävulen själv i helvetet”. Här förespråkas både individuell frihet och religionsfrihet, demokrati och tolerans, men Spinozas egentliga avsikt var att avslöja sanningen om de heliga skrifterna och därigenom underminera den politiska makt som utövades i den modern staten av religiösa auktoriteter.Men det var inte bara teologer och religösa auktoriteter som kritiserade Spinoza utan det gjorde även kända filosofer, även om den också hade sina försvarare. Israel visar att den engelska översättningen av Tractatus spelade en betydande roll i att formulera de idéer om separationen mellan kyrka och stat samt tankarna på den sekulära staten som låg bakom den så kallade “glorious revolution” i England 1688.Så, vad är det för fel med detta? Spinoza låter väl som en rebell i samtidens smak, en fritänkare i opposition mot grumliga auktoriteter. Är inte detta en filosofi för framtiden?Felet är att det inte är Spinozas radikala upplysning som överlevt, utan den moderata versionen – även om makten har växlats från kyrka och monarki till kapital, så är det en upplysning med förbehåll som påverkat utvecklingen. En där rasism och kolonialism har kunnat frodas. Och mer filosofiskt relevant: En där människan som subjekt frigjorts från naturen som objekt. Därför står vetenskapen och filosofin mållös inför framtidens utmaningar. Vad vi behöver är något av Spinozas panteism – en lära som sammanbinder människan med naturen, som får oss att på ett harmoniskt sätt leva i enlighet med den, istället för i opposition mot den. Det vore verklig upplysning.Henrik Lagerlundfilosof och författareLitteraturJonathan Israel:Radical Enlightenment: Philosophy and the Making of Modernity 1650-1750. Oxford University Press, 2001.Enlightenment Contested: Philosophy, Modernity and the Emancipation of Man 1650-1750. Enlightenment Contested, 2001.Democratic Enlightenment: Philosophy, Revolution and Human Rights 1750-1790. Enlightenment Contested, 2011.

There was much ado about Spinoza, at least amongst the German rationalists and romantics. In this episode, we're going beyond the metaphysics to talk about the entire purpose of Spinoza's Ethics: the path to human freedom, in which a human being can become liberated from domination of the affects. The way to achieve this, according to Spinoza, is purely through understanding. No willpower or effort is needed: with knowledge alone, one can understand the necessity of all things, and connect the idea of God to all things. This is the intellectual love of God, through which God infinitely loves himself. In this episode, we will also examine the topics of: Spinoza's three types of knowledge; the meaning of "sub species aeternitatis"; Spinoza's difference from Descartes & the Stoics.

Crise climatique, montée des autoritarismes, IA, fractures sociales, incertitude géopolitique.La peur est partout. Et si, au lieu de la fuir, on apprenait à l'utiliser ?Dans cet épisode solo, je pars de mes propres angoisses – celles qui réveillent à 3h du matin – pour interroger une idée simple mais radicale : la peur n'est pas une faiblesse, c'est un signal.Et parfois, un moteur.Nous vivons une époque de polycrises : climat, eau, biodiversité, inégalités, démocratie, géopolitique, technologie, démographie.Ce n'est pas une impression. Ce n'est pas une hystérie collective.C'est notre réalité.Face à ça, nous avons développé trois réflexes :le nihilisme passif (“on est foutus, autant profiter”),l'indignation permanente (qui donne bonne conscience mais n'engage rien),l'optimisme béat (“la technologie va nous sauver”).Aucun ne tient vraiment.Dans cet épisode solo de Vlan, je propose une autre voie :- prendre la peur au sérieux,- comprendre ce qu'elle nous dit et la transformer en élan d'action.Je m'appuie sur plusieurs penseurs – Thomas Hobbes, Baruch Spinoza, Aristote, Erich Fromm – pour montrer une chose essentielle : historiquement et philosophiquement, la peur a toujours été un moteur de coopération, de création et de civilisation.On parle de :pourquoi notre peur est rationnelle,pourquoi vouloir la supprimer est une erreur,pourquoi nous ne sommes pas égaux face à elle,comment l'action agit comme une catharsis,et comment le conatus – cet élan vital décrit par Spinoza – continue d'agir en nous, même quand tout semble bloqué.Ce n'est pas un épisode de développement personnel.Ce n'est pas un épisode “solutions miracles”.C'est une tentative honnête de répondre à une question centrale de notre époque :que faire de notre peur, quand le monde devient objectivement inquiétant ?Citations marquantes« La peur n'est pas notre ennemie. C'est un moteur de transformation. »« Le grand mensonge, c'est de croire que la peur est une faiblesse. »« Nous ne sommes pas faits pour affronter seuls les grandes épreuves. »« Le conatus ne demande pas la permission au contexte pour exister. »« Ce qui vous fait peur révèle ce qui compte pour vous. »Idées centrales discutées

En bok som är mycket svår att förstå trots att den är enkelt skriven

durée : 00:58:30 - Le Cours de l'histoire - par : Xavier Mauduit - Au 17ᵉ siècle, des philosophes redéfinissent à leur manière les rapports entre les Églises et l'État. De Londres à Amsterdam, comment John Locke et Baruch Spinoza ont-ils promu l'idée de tolérance ? - réalisation : Maïwenn Guiziou, Thomas Beau, Jeanne Delecroix, Jeanne Coppey, Raphaël Laloum, Chloé Rouillon, Solène Roy - invités : Jacques-Louis Lantoine Professeur agrégé et docteur en philosophie, chercheur associé à l'Institut d'histoire des représentations et des idées dans les modernités, Sophie Soccard Docteure en philosophie, enseignante-chercheuse en études anglophones à l'Université du Mans Vous aimez ce podcast ? Pour écouter tous les épisodes sans limite, rendez-vous sur Radio France

durée : 00:58:30 - Le Cours de l'histoire - par : Xavier Mauduit, Maïwenn Guiziou - Au 17ᵉ siècle, des philosophes redéfinissent à leur manière les rapports entre les Églises et l'État. De Londres à Amsterdam, comment John Locke et Baruch Spinoza ont-ils promu l'idée de tolérance ? - réalisation : Thomas Beau - invités : Jacques-Louis Lantoine Professeur agrégé et docteur en philosophie, chercheur associé à l'Institut d'histoire des représentations et des idées dans les modernités; Sophie Soccard Docteure en philosophie, enseignante-chercheuse en études anglophones à l'Université du Mans

Steven is the Vilas Research Professor and the William H. Hay II Professor of Philosophy, at the University of Wisconsin-Madison, and Director of the Institute for Research in the Humanities at UW-Madison. He specializes in 17th century philosophy with a focus on Spinoza, Descartes, and Leibniz. His books include: Spinoza: A Life (1999) Rembrandt's Jews (2003) The Best of All Possible Worlds: A Story of Philosophers, God, and Evil (2008) The Philosopher, the Priest, and the Painter: A Portrait of Descartes (2013) Why Bad Thinking Happens to Good People: How Philosophy Can Save Us from Ourselves (2021), co-authored with Larry Shapiro He has two forthcoming books in 2026: Why Read Maimonides Today? Spinoza, Atheist _______________________________________ If you appreciate my work and would like to support it: https://subscribestar.com/the-saad-truth https://patreon.com/GadSaad https://paypal.me/GadSaad To subscribe to my exclusive content on X, please visit my bio at https://x.com/GadSaad _______________________________________ This clip was posted on November 5, 2025 on my YouTube channel as THE SAAD TRUTH_1933: https://youtu.be/qIqBMROrM7I _______________________________________ Please visit my website gadsaad.com, and sign up for alerts. If you appreciate my content, click on the "Support My Work" button. I count on my fans to support my efforts. You can donate via Patreon, PayPal, and/or SubscribeStar. _______________________________________ Dr. Gad Saad is a professor, evolutionary behavioral scientist, and author who pioneered the use of evolutionary psychology in marketing and consumer behavior. In addition to his scientific work, Dr. Saad is a leading public intellectual who often writes and speaks about idea pathogens that are destroying logic, science, reason, and common sense.  _______________________________________

What do Warren Buffett and Friedrich Nietzsche have in common? Why does Baruch Spinoza's understanding of irrational emotions help explain financial markets? How did Voltaire's success in a bond lottery arbitrage shape his writing? Can David Hume teach an investor when to buck the consensus and when to heed it?Exploring these questions and many others, Ethan A. Everett reveals the surprising lessons we can learn about investing from major philosophers. Demystifying ideas and texts that can often seem intimidating or irrelevant, he shows how philosophical concepts can be fruitfully applied to financial markets. Everett shares how philosophers' insights have informed his development as an investor, and he considers how great investors have embodied philosophical wisdom in their own endeavors.Ranging from the birth of modern securities markets in seventeenth-century Amsterdam to recent trends like meme stocks, this book shows why a philosophical perspective can prove invaluable to challenging common assumptions in finance. Thinkers like Spinoza or Baudrillard are sometimes envisioned as disembodied minds constructing opaque, self-enclosed theoretical systems, but Everett elegantly concretizes their teachings, brings them to bear on our lived experience of the world, and shows how they can help us better appreciate the joys and vicissitudes of the market. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

What do Warren Buffett and Friedrich Nietzsche have in common? Why does Baruch Spinoza's understanding of irrational emotions help explain financial markets? How did Voltaire's success in a bond lottery arbitrage shape his writing? Can David Hume teach an investor when to buck the consensus and when to heed it?Exploring these questions and many others, Ethan A. Everett reveals the surprising lessons we can learn about investing from major philosophers. Demystifying ideas and texts that can often seem intimidating or irrelevant, he shows how philosophical concepts can be fruitfully applied to financial markets. Everett shares how philosophers' insights have informed his development as an investor, and he considers how great investors have embodied philosophical wisdom in their own endeavors.Ranging from the birth of modern securities markets in seventeenth-century Amsterdam to recent trends like meme stocks, this book shows why a philosophical perspective can prove invaluable to challenging common assumptions in finance. Thinkers like Spinoza or Baudrillard are sometimes envisioned as disembodied minds constructing opaque, self-enclosed theoretical systems, but Everett elegantly concretizes their teachings, brings them to bear on our lived experience of the world, and shows how they can help us better appreciate the joys and vicissitudes of the market. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/intellectual-history

What do Warren Buffett and Friedrich Nietzsche have in common? Why does Baruch Spinoza's understanding of irrational emotions help explain financial markets? How did Voltaire's success in a bond lottery arbitrage shape his writing? Can David Hume teach an investor when to buck the consensus and when to heed it?Exploring these questions and many others, Ethan A. Everett reveals the surprising lessons we can learn about investing from major philosophers. Demystifying ideas and texts that can often seem intimidating or irrelevant, he shows how philosophical concepts can be fruitfully applied to financial markets. Everett shares how philosophers' insights have informed his development as an investor, and he considers how great investors have embodied philosophical wisdom in their own endeavors.Ranging from the birth of modern securities markets in seventeenth-century Amsterdam to recent trends like meme stocks, this book shows why a philosophical perspective can prove invaluable to challenging common assumptions in finance. Thinkers like Spinoza or Baudrillard are sometimes envisioned as disembodied minds constructing opaque, self-enclosed theoretical systems, but Everett elegantly concretizes their teachings, brings them to bear on our lived experience of the world, and shows how they can help us better appreciate the joys and vicissitudes of the market. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/finance

What do Warren Buffett and Friedrich Nietzsche have in common? Why does Baruch Spinoza's understanding of irrational emotions help explain financial markets? How did Voltaire's success in a bond lottery arbitrage shape his writing? Can David Hume teach an investor when to buck the consensus and when to heed it?Exploring these questions and many others, Ethan A. Everett reveals the surprising lessons we can learn about investing from major philosophers. Demystifying ideas and texts that can often seem intimidating or irrelevant, he shows how philosophical concepts can be fruitfully applied to financial markets. Everett shares how philosophers' insights have informed his development as an investor, and he considers how great investors have embodied philosophical wisdom in their own endeavors.Ranging from the birth of modern securities markets in seventeenth-century Amsterdam to recent trends like meme stocks, this book shows why a philosophical perspective can prove invaluable to challenging common assumptions in finance. Thinkers like Spinoza or Baudrillard are sometimes envisioned as disembodied minds constructing opaque, self-enclosed theoretical systems, but Everett elegantly concretizes their teachings, brings them to bear on our lived experience of the world, and shows how they can help us better appreciate the joys and vicissitudes of the market. Learn more about your ad choices. Visit megaphone.fm/adchoices

Ines Testoni"Essere eterni"Manifesto contro la morteIl Saggiatore Editorewww.ilsaggiatore.comUna delle cose che abbiamo compreso nel corso della nostra storia è che la morte è, tra tutte, l'esperienza più universale e ineludibile. Eppure, nello stesso momento in cui noi esseri umani abbiamo realizzato la sua esistenza, abbiamo anche iniziato a desiderare il suo superamento. Questo desiderio ha dato vita nei millenni a superstizioni fugaci e religioni millenarie, visioni mistiche e fantasie letterarie, sistemi filosofici complessi e ricerche scientifiche postumane, ma ognuna di queste soluzioni ha finito per alimentare una ulteriore voglia di allontanare i limiti che la biologia ci ha imposto. In queste pagine Ines Testoni ripercorre la tradizione del pensiero occidentale per offrire nuove risposte a un presente assieme colmo di disincanto rispetto alla possibilità di una vita spirituale dopo la morte e ossessionato dalla necessità di sconfiggere il tempo. Ripercorrendo le riflessioni di Parmenide sul nulla assoluto, «impensabile» e «inesprimibile», e gli studi della psichiatra Elisabeth Kübler-Ross sui malati terminali, la sensazione di eternità provata e descritta tra gli altri da Jorge Luis Borges e le conclusioni di Baruch Spinoza o Emanuele Severino, Testoni tenta di individuare una nuova via per superare il terrore dell'annientamento senza finire in derive autoritarie o nichilistiche. Essere eterni è un manifesto per liberarci dall'angoscia della fine. Un invito a ripensare il rapporto tra tempo, morte e trascendenza in modo non dogmatico, riconoscendo attraverso la ragione ciò che siamo davvero: esseri in bilico tra il desiderio di assoluto e la coscienza della nostra fragilità. Perché quando riusciremo a scoprire ciò che ci rende, da sempre, immortali, allora potremo anche trovare un modo radicalmente nuovo di vivere questa esistenza.Ines Testoni (Brescia, 1957) è professoressa di Psicologia sociale e Psicologia delle relazioni di fine-vita, perdita e morte presso l'Università di Padova, dove dirige anche il master Death Studies & the End of Life e il corso di perfezionamento di CAT: Creative Arts Therapies, finalizzato al supporto di persone discriminate. Con il Saggiatore ha pubblicato Il grande libro della morte (2021) e Il terzo sesso (2023).Diventa un supporter di questo podcast: https://www.spreaker.com/podcast/il-posto-delle-parole--1487855/support.IL POSTO DELLE PAROLEascoltare fa pensarehttps://ilpostodelleparole.it/

Diverse Voices Book Review host Hopeton Hay interviewed Madeleine Thien, author of the novel THE BOOK OF RECORDS. The novel tells a time-bending, seven-year philosophical journey of a young girl named Lina, who is taught by her father and neighbors about the lives of three historical figures. They live in a surreal enclave, where Lina and her father have sought refuge after escaping a disaster in China. In the interview, we talked about how she weaves together the stories of three historical figures: Du Fu, an 8th-century Chinese poet; Baruch Spinoza, a 17th-century Dutch Jewish philosopher; and Hannah Arendt, a mid-20th-century German-American Jewish philosopher and political theorist. Lina learns about their theories and ideas and the grief, love, and tragedy they have experienced. Madeleine Thien is the author of four books, including Do Not Say We Have Nothing, which was shortlisted for the Booker Prize. Her work has appeared in The New Yorker, Granta, The New York Review of Books, and elsewhere.  Diverse Voices Book Review Social Media: Facebook - @diversevoicesbookreview Instagram - @diverse_voices_book_review X - @diversebookshay Email: hbh@diversevoicesbookreview.com 

Spinoza: filosofia e pensiero. Le opere più importanti del filosofo olandese autore dell'Etica e del Trattato teologico-politico.

It took author Madeleine Thien nearly a decade to write her new novel The Book of Records. In the story, 7-year-old Lina and her father take refuge at an imagined place called the Sea. There, buildings serve as a waystation for people who are fleeing one place to make home in another. Thien says she wanted to set her novel in a location where centuries and histories might converge. In today's episode, Thien talks with NPR's Ari Shapiro about her personal relationship to the three historical thinkers who enter the story: Hannah Arendt, Baruch Spinoza, and Du Fu.To listen to Book of the Day sponsor-free and support NPR's book coverage, sign up for Book of the Day+ at plus.npr.org/bookofthedayLearn more about sponsor message choices: podcastchoices.com/adchoicesNPR Privacy Policy

So, we had thought, surely the supplements for Changeling: the Lost's first edition can't be as dense as the corebook. Surely there will be some let-up in the sheer volume of material crammed into the pages. And yet, here we are with the first book in the line, Autumn Nightmares, applying nostrums to our eyes and brains after the sea of tiny text and dizzying array of concepts and creatures contained therein. Have we regrets? Always, but not about this one. The book is focused on antagonists for the Lost: their fellow changelings, their former Keepers, their fetches and so forth. Underneath it all is the idea that the Autumn Court's pet emotion of fear is a defining part of the Lost experience... so if we forged ahead through these pages without stopping, is that bravery? Better philosophers than us will have to answer. In the meantime, as we recover our wits, here are two hours of our findings! The book is available for purchase at https://www.storytellersvault.com/product/50679?affiliate_id=3063731 if you're so inclined. And another inclination you may have is to get in touch with us! If so, a smattering of options include: Discord: https://discord.me/ctp Email: podcast@changelingthepodcast.com Facebook: https://www.facebook.com/profile.php?id=100082973960699 Mastodon: https://dice.camp/@ChangelingPod Patreon: https://www.patreon.com/changelingthepodcast YouTube: https://www.youtube.com/@ChangelingThePodcast your hosts Pooka G (any pronoun/they) keeps a small farm of Hedge-squirrels who are superb dream-thieves, but have worryingly started to unionize. Amelia Fetch (she/her) is still paying the price for giving Lady Bolevile only three stars on Yelp. Let us not speak of it further. Fear cannot be without hope nor hope without fear. —Baruch Spinoza

Feminist sound scholar and musician Marie Thompson is a theorist of noise. She has also been one of the key thinkers in integrating the study of sound with the study of affect. Dr. Thompson is Senior Lecturer in Popular Music at the Open University in the UK. She is the author of Beyond Unwanted Sound: Noise, Affect, and Aesthetic Moralism (Bloomsbury, 2017) and the co-editor of Sound, Music, Affect: Theorizing Sonic Experience (Bloomsbury, 2013). She has developed Open University courses on topics such as Dolly Parton and Dub sound systems. Staring around the early 2000s, a number of scholars began to feel there was a tool missing in the toolbox of cultural scholarship. We had plenty of ways to talk about ideology and representation and rhetoric and identity, but what about sensation? How is it that a feeling like joy or panic can sweep through a room without a word being uttered? By what mechanism does a life develop a kind of texture of feeling over time? Affect studies is field interested in these questions, interested in how the world affects us. Words can produce affective states, but affect isn't reducible to words. So, it's easy to see why affect theory has been so attractive to sound and music scholars.  Noise is a notorious concept that means different things different people. In this conversation, Marie Thompson examines noise through the affect theory of Gilles Deleuze and Baruch Spinoza as well as the systems theory of Michel Serres. We'll also talk about her critique of acoustic ecology and a rather public debate she had with sound scholar Christoph Cox.     Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/sound-studies

The Book of Records is many things: a book of historical fiction and speculative fiction, a meditation on time and on space-time,  on storytelling and truth, on memory and the imagination, a book that impossibly conjures the lives and eras of the philosopher Baruch Spinoza, the Tang dynasty poet Du Fu and the political theorist […] The post Madeleine Thien : The Book of Records appeared first on Tin House.

On today's ID the Future out of the vault, join host and geologist Casey Luskin and historian of science Michael Keas for a lively conversation puncturing a series of anti-Christian myths about the history of science, including the Dark Ages myth, the flat-earth myth, the myth that humanity was rendered insignificant by the discovery of the size of the universe, and the simplistic revisionist history of Galileo and the Inquisition. What about the claim in the recent Cosmos TV series reboot that in abandoning his traditional Jewish faith, seventeenth-century philosopher Baruch Spinoza was able to provide an improved framework for doing science? As Keas argues, the truth is just the opposite. Spinoza, he says, abandoned a key tenet of Judeo-Christian theology that had proven vital to the birth of science. Source

In this episode, JF and Phil continue their conversation on the wedge, their figure for the epistemological divide between approaching reality from the heart and exploring it with the mind. As the discussion unfolds, the wedge begins to reveal itself not as a rigid binary but as a spectrum—one that stretches from ultimate thickness to ultimate thinness. Could thinking, then, may be the art of navigating this epistemic gradient, seeking the sweet spot where the self meets the world, each on the other's terms? Visit Weirdosphere (http://www.weirdosphere.org) for more details on Erik Davis's upcoming course, The Three Stigmata of Philip K. Dick. Support us on Patreon (https://www.patreon.com/weirdstudies). Buy the Weird Studies soundtrack, volumes 1 (https://pierre-yvesmartel.bandcamp.com/album/weird-studies-music-from-the-podcast-vol-1) and 2 (https://pierre-yvesmartel.bandcamp.com/album/weird-studies-music-from-the-podcast-vol-2), on Pierre-Yves Martel's Bandcamp (https://pierre-yvesmartel.bandcamp.com) page. Listen to Meredith Michael and Gabriel Lubell's podcast, Cosmophonia (https://cosmophonia.podbean.com/). Visit the Weird Studies Bookshop (https://bookshop.org/shop/weirdstudies) Find us on Discord (https://discord.com/invite/Jw22CHfGwp) Get the T-shirt design from Cotton Bureau (https://cottonbureau.com/products/can-o-content#/13435958/tee-men-standard-tee-vintage-black-tri-blend-s)! REFERENCES Weird Studies, Episode 155 on ‘The Unbinding' (https://www.weirdstudies.com/155) Alan Chapman, Advanced Magick for Beginners (https://bookshop.org/a/18799/9781904658412) Quentin Meillassoux, After Finitude (https://bookshop.org/a/18799/9780826496744) The Principle of Sufficient Reason (https://en.wikipedia.org/wiki/Principle_of_sufficient_reason) Baruch Spinoza, Ethics (https://bookshop.org/a/18799/9780140435719) Weird Studies, Episode 139 on the power of art (https://www.weirdstudies.com/139) Phil Ford, “The View from the Cheap Seats” Arnold Schoenberg, (https://en.wikipedia.org/wiki/Arnold_Schoenberg) Austrian composer Jaques Vallee, Passport to Magonia (https://bookshop.org/a/18799/9780987422484)

Professor of philosophy Colin Bodayle joins Breht to dive into the profound, unique, and almost mystical philosophy of Baruch Spinoza. Together, they discuss the value of philosophy for all of us, Spinoza as a "philosopher's philosopher", his life and death in 17th century western Europe, his complex geometrical structure of writing, God as Nature as Substance, his forward thinking politics, Atheism and Pantheism, what Spinoza thinks a good life is, Stoicism and Buddhism, Marx and Engels connection to Spinoza, dialectical materialism, the underlying interconnectedness of all being, Breht's wild metaphysical speculation, the nature of consciousness, and much more. Outro Song: "Between Two Mysteries" by Mount Eerie Follow Colin on X ---------------------------------------------------------- Support Rev Left and get access to bonus episodes: www.patreon.com/revleftradio Follow RLR on IG HERE Make a one-time donation to Rev Left at BuyMeACoffee.com/revleftradio

durée : 02:31:06 - Les Matins - par : Guillaume Erner, Isabelle de Gaulmyn - Avec Ludivine Gilli, docteure en histoire / Aïda N'Diaye, enseignante de philosophie et productrice d'Avoir raison avec Spinoza sur France Culture / Olivier Balazuc, comédien, Dan Arbib, philosophe, maître de conférence à la Sorbonne, Catherine Cusset, écrivaine - réalisation : Félicie Faugère

Virginie Girod raconte le destin de Spinoza, penseur à la doctrine révolutionnaire, à l'occasion de la réédition du roman de José Rodrigues Dos Santos "Spinoza, l'homme qui a tué Dieu" aux éditions Pocket.Baruch Spinoza naît à Amsterdam en 1632. Sa famille, des Juifs originaires du Portugal, y a trouvé refuge pour échapper à l'Inquisition. Les Provinces-Unies, ancêtres des Pays-Bas, sont une République sans religion d'État qui prospère grâce au développement du commerce. Le père de Spinoza est lui-même un marchand aisé, qui offre une excellente éducation à ses fils. Le jeune Spinoza aurait fréquenté l'école juive, avant de se tourner vers les cours d'un ancien jésuite, Franciscus Affinius Van den Enden, qui a été excommunié à cause de sa pensée trop libre. Il se dit même que Van den Enden est athée, un scandale au XVIIe siècle !À la mort de son père, Baruch Spinoza reprend le commerce familial mais l'étude et la philosophie gardent une place essentielle dans sa vie au travers de la Yeshivah Keter Torah, une école supérieure hébraïque où l'on étudie les textes sacrés. Il y fait la connaissance du docteur Juan de Prado, une rencontre qui va changer sa vie. Juan de Prado est déiste et s'affranchit des dogmes ; il réfute ainsi l'idée d'un quelconque salut au paradis. Ses positions divisent profondément la Yeshiva et les rabbins lui demandent de rentrer dans le rang. Juan de Prado s'exécute, mais Spinoza continue de défendre ses idées. Offusquée, la communauté juive d'Amsterdam lui demande de faire amende honorable mais Spinoza préfère rester fidèle à sa liberté de penser. Face à son obstination, le conseil des Anciens prononce son Herem, son excommunication. À 24 ans, Spinoza est déjà un paria. Au cœur de l'Histoire est un podcast Europe 1- Présentation et écriture : Virginie Girod- Production : Armelle Thiberge et Morgane Vianey- Réalisation : Nicolas Gaspard- Composition des musiques originales : Julien Tharaud et Sébastien Guidis- Promotion et coordination des partenariats : Marie Corpet- Visuel : Sidonie Mangin Bibliographie : J.R. Dos Santos, Spinoza, l'homme qui a tué Dieu, PocketRessources en ligne :I.-S. Révah, "Spinoza et les hérétiques de la communauté judéo-portugaise d'Amsterdam" Revue de l'histoire des religions , tome 154, n°2, 1958. pp. 173-218. The Conversation : "Ultimi barbarorum : la haine, toujours recommencée ?" - Université Grenoble Alpes Résumé de L'Ethique

Economic change happens in a cultural context. We trace the tectonic shifts in the Western mind that made capitalism thinkable – in part through a look at two Enlightenment thinkers: Baruch Spinoza and Adam Smith. (The real Smith, not the one held up as the patron saint of unfettered capitalism.).By John Biewen, with co-host Ellen McGirt. Interviews with Kate Rigby, Glory Liu, Steven Nadler, and Wendy Carlin. Story editor: Loretta Williams. Music by Michelle Osis, Lilli Haydn, Alex Symcox, and Goodnight, Lucas. Music consulting by Joe Augustine of Narrative Music. Art by Gergo Varga and Harper Biewen. "Capitalism” is a production of the Kenan Institute for Ethics at Duke University, in partnership with Imperative 21.