II
However, in spite of the difficult, and to the literary repellent form of the Ethics, the catholicity of Spinoza's influence has been extremely remarkable. In time, his influence bids fair to equal in range, if not in gross extent, the as yet unparalleled influence of the artist-philosopher Plato. It took about a hundred years for Spinoza to come into something of his own. For the Ethics was condemned with the Tractatus Theologico-Politicus as an atheistic and immoral work. Only when the romantic philosophers of Germany, following the lead of Lessing and Jacobi, found in Spinoza a man who was, as they thought, after their own heart, did Spinoza's mundane fortune change. As a result of their efforts, Spinoza ceased to be a philosopher to be execrated in public (though furtively read in private), and became a philosopher to be eulogized on all occasions in most rhapsodic, if bewildering, terms. Many others too, besides professional philosophers, began to read Spinoza with much sympathy and unbounded admiration. Goethe, Matthew Arnold, Heine, George Eliot, Flaubert, Coleridge, and Shelley—to mention only a few distinguished lay names—found in Spinoza a powerful, stimulating and, in varying degrees, congenial thinker. To-day, after having been one of the liberating thinkers of mankind who was read but not honored, Spinoza is fast becoming one of the canonized of mankind who are honored but not read.
The reason for Spinoza's magnificent influence is not difficult to discover: his philosophy deals in a grand, illuminating way with all that is of profoundest importance in human life. There is no material the universe offers for man's life but Spinoza seeks to understand and explain its rational function and utility. For Spinoza set before himself the hard task of laying down the principles whereby men may guide themselves aright in all the affairs of life—the lowest as well as the highest. His philosophy, as a result, is at once the most exalted and the most matter of fact. There is no high sentiment or glorious ideal to which Spinoza does not give proper attention and a proper place. And yet he propounds nothing in his ethical theory that cannot be clearly seen by reason and that cannot be fully substantiated by the history of man. Spinoza's ethics is perfectly balanced, eminently sane. And there is, pervading it all, a stately sustained resolution of mind, a royal, often religious spirit and calm.
And Spinoza's thought, if not all of his terminology, is refreshingly modern and contemporary. We find in him, as in contemporaries, an utter reliance upon the powers of the human mind. All dogmatism, in the pristine connotation of unexamined adherence to the doctrines of tradition, is absent from his thought. Spinoza is thoroughly critical, for only modern philosophic arrogance, in first full bloom in Kant, can justly monopolize the term "critical" for itself. Naturally, though, Spinoza is unfamiliar with the whole apparatus and style of philosophic thinking which the last two centuries of excessively disputatious and remarkably inconclusive philosophy have created. Spinoza has his own technical philosophic style, inherited to some extent, but to a much larger extent transformed by him for original use. But technical as his style may be, it is simplicity itself when compared with the horrific styles which were, until the last few decades, alone thought adequate to express the profound and esoteric mysteries of modern philosophy. The philosophic jargon of the 18th. and 19th. centuries is now almost universally discarded, and with it preternaturally recondite and ineffectual modes of thought. Those who have achieved at least some of the new simplicity in thought and expression are better able than any others to enter into the heart of Spinoza's philosophy, into the open secret of his thought. For apart from the mere stylistic difficulties of the Ethics and some detail of his metaphysical doctrine, the few great and simple ideas which dominate his philosophy are quite easy to understand—especially if one uses the Tractatus Theologico-Politicus as an introduction to them. 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.