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Spinozism (also spelled ''Spinoza-ism'' or ''Spinozaism'') is the monist philosophical system of Baruch Spinoza which defines "God" as a singular self-subsistent substance, with both matter and thought being attributes of such. In a letter to Henry Oldenburg Spinoza wrote: "as to the view of certain people that I identify god with nature (taken as a kind of mass or corporeal matter), they are quite mistaken".〔Correspondence of Benedict de Spinoza, Wilder Publications (March 26, 2009), ISBN 1-60459-156-0, letter 73〕 For Spinoza, our universe (cosmos) is a ''mode'' under two ''attributes'' of Thought and Extension. God has infinitely many other attributes which are not present in our world. According to German philosopher Karl Jaspers, when Spinoza wrote "''Deus sive Natura''" (God or Nature) Spinoza meant God was ''Natura naturans'' not ''Natura naturata'', that is, "a dynamic nature in action, growing and changing, not a passive or static thing." Jaspers believed that Spinoza, in his philosophical system, did not mean to say that God and Nature are interchangeable terms, but rather that God's transcendence was attested by his infinitely many attributes, and that two attributes known by humans, namely Thought and Extension, signified God's ''immanence''.〔Karl Jaspers, Spinoza (Great Philosophers), Harvest Books (October 23, 1974), ISBN 0-15-684730-2, Pages: 14 and 95〕 Even God under the attributes of thought and extension cannot be identified strictly with our world. That world is of course "divisible"; it has parts. But Spinoza insists that "no attribute of a substance can be truly conceived from which it follows that the substance can be divided" (Which means that one cannot conceive an attribute in a way that leads to division of substance), and that "a substance which is absolutely infinite is indivisible" (Ethics, Part I, Propositions 12 and 13).〔Genevieve Lloyd, Routledge Philosophy GuideBook to Spinoza and The Ethics (Routledge Philosophy Guidebooks), Routledge; 1 edition (October 2, 1996), ISBN 0-415-10782-2, Page: 40〕 Following this logic, our world should be considered as a mode under two attributes of thought and extension. Therefore, the pantheist formula "One and All" would apply to Spinoza only if the "One" preserves its transcendence and the "All" were not interpreted as the totality of finite things.〔 French philosopher Martial Guéroult suggested the term "Panentheism", rather than "Pantheism" to describe Spinoza’s view of the relation between God and the world. The world is not God, but it is, in a strong sense, "in" God. Not only do finite things have God as their cause; they cannot be conceived without God.〔 In other words, the world is a subset of God. American philosopher Charles Hartshorne, on the other hand, suggested the term "Classical Pantheism" to describe Spinoza's philosophy.〔Charles Hartshorne and William Reese, "Philosophers Speak of God," Humanity Books, 1953 ch 4〕 ==Core doctrine== In Spinozism, the concept of a personal relationship with God comes from the position that one is a part of an infinite interdependent "organism." Spinoza argued that everything is a derivative of God, interconnected with all of existence. Although humans only experience thought and extension, what happens to one aspect of existence will still affect others. Thus, Spinozism teaches a form of determinism and ecology and supports this as a basis for morality. Additionally, a core doctrine of Spinozism is that the universe is essentially deterministic. All that happens or will happen could not have unfolded in any other way. It has been said that Spinozism is similar to the Hindu doctrines of Samkhya and Yoga. Though within the various existing Hindu traditions there exist many traditions which astonishingly had such similar doctrines from ages, out of which most similar and well known are the Kashmiri Shaivism and Nath tradition, apart from already existing Samkhya and Yoga.〔(Disguised and overt Spinozism around 1700 - Page 133 )〕 Spinoza claimed that the third kind of knowledge, intuition, is the highest kind attainable. More specifically, he defined this as the ability for the human intellect to intuit knowledge based upon its accumulated understanding of the world around them. Spinoza's metaphysics consists of one thing, substance, and its modifications (modes). Early in ''The Ethics'' Spinoza argues that there is only one substance, which is absolutely infinite, self-caused, and eternal. From this substance, however, follow an infinite number of attributes (the intellect perceiving an abstract concept or essence) and modes (things actually existing which follow from attributes and modes). He calls this substance "God", or "Nature". In fact, he takes these two terms to be synonymous (in the Latin the phrase he uses is ''"Deus sive Natura"''), but readers often disregard his neutral monism. During his time, this statement was seen as literally equating the existing world with God - which is why he was accused of atheism. For Spinoza the whole of the natural universe is made of one substance, God, or, what's the same, Nature, and its modifications (modes). However, one should keep in mind the neutral monist position. While the natural universe humans experience in both the realm of the mind and the realm of physical reality is part of God, it is only two modes - thought and extension - that are part of infinite modes emanating from God. Spinoza's doctrine was considered radical at the time he published and he was widely seen as the most infamous atheist-heretic of Europe. His philosophy was part of the philosophic debate in Europe during the Enlightenment, along with Cartesianism. Specifically, Spinoza disagreed with Descartes on substance duality, Descartes' views on the will and the intellect, and the subject of free will. 〔Michael L. Morgan, ed., Spinoza: Complete Works, translated by Samuel Shirley(Indianapolis: Hackett Publishing, 2002), 119n6.〕 抄文引用元・出典: フリー百科事典『 ウィキペディア（Wikipedia）』 ■ウィキペディアで「spinozism」の詳細全文を読む スポンサード リンク
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