The Philosophy of Spinoza

Van den Ende was a Catholic physician and Latin master by profession, he was a free thinker in spirit and reputation.

Spinoza, when he maintained that all things are necessarily determined by the laws of their own being, certainly did not mean to say that, for example, the toothbrush I shall buy to-morrow will be determined by the stellar dust of æons ago.

Determinism, they exclaimed, reduces man to the rank of inanimate Nature; without "free-will" man is no better than a slave, his life doomed by an inexorable fate. True enough, nothing is more abhorrent or more deadly to the striving soul of man than to be bound in a fatalistic doctrine. But the anti-determinists wildly confuse a perverted determinism of ends with a scientific determinism of means.

If the universe were lawless, the irony of man's fate would forever be what it was when he lived in abysmal ignorance: when in bitterest need of sane guidance, he would be most prone to trust to the feeblest and most irrational of aids. On the other hand, if things are determined by necessity, nothing happening either miraculously or by chance, science and a commensurate power of scientific control is possible for man. No more important argument could Spinoza conceive in favor of his doctrine.

For as long as miracles happen, organized knowledge and rational control—the bases of a rational life—are both impossible for man.

If events were not absolutely conditioned by the determinate nature of things, instead of science, we should have superstition, and magic instead of scientific control.

Miracles may be extraordinary occurrences with reference to the order of Nature, but they are, with reference to God, commonplace exhibitions of His Almighty power. For Spinoza, however, miracles, did they actually occur, would exhibit not God's power, but His impotence. The omnipotence of the one absolutely infinite Being is not shown by temperamental interruptions of the course of events; it is manifested in the immutable and necessary laws by which all things come to pass.

It exceeds by infinity, in breadth of vision, even our contemporary notion of an infinite physical cosmos.

There can be, therefore, no cosmic purposes, for such purposes would imply that Nature is yet unfinished, or unperfected, that is, not completely real. Something that cannot possibly be true of an absolutely infinite Being.

Instead of maintaining that God is like man magnified to infinity, who has absolute, irresponsible control of a universe which is external to him—the rather rude anthropomorphic account of the ultimate nature of the universe contained in the Bible—Spinoza maintains that God is identical with the universe and must be and act according to eternal and necessary laws. God is Nature, if we understand by Nature not merely infinite matter and infinite thought,

It was an unexpressed maxim with Spinoza that even at the risk of keeping our heads empty it is necessary we keep our minds simple and pure.