Baruch (Lat. Benedict) Spinoza, or de Spinoza, as he afterwards signed himself, son of a wealthy Portuguese Jew, was born at Amsterdam, November 24, 1632, and died at the early age of forty-four, on February 21, 1677. He was educated to the highest pitch of attainment in Hebrew and Talmudist learning, and through delicacy of physical constitution devoted himself entirely to study, cultivating assiduously philosophy as well as theology, while not neglecting the physical sciences. Imbibing unorthodox views he was formally excommunicated from the synagogue, and philosophy henceforth became the sole pursuit of his mind. He was able, however, through his great scientific accomplishments and mechanical skill, to gain a sufficiency for his subsistence by polishing lenses. This accomplished man was also no mean artist, especially in designing. He was one of the finest Latinists of his time. He was filled with the spirit of religion, and lived the simplest life, on a few pence a day, in a period of voluptuous epicureanism. The philosophical system of Spinoza was evolved from that of Descartes, who had sought to inaugurate a new era in thought. But he sought more clearly to demonstrate the existence of God than did his great French master. No philosopher has been more maligned on the one hand, or more adulated on the other, than this great Jewish genius. Spinoza has been by some nicknamed Pantheist or Atheist; while Schleiermacher and other theologians have not hesitated to describe him as "pious, virtuous, God-intoxicated."
I.—Concerning God
By God I understand absolutely infinite Being, that is, substance consisting of infinite attributes, each expressing eternal and definite essence. If this be denied, conceive, if it be possible, that God does not exist. Then it follows that His essence does not involve existence, which is absurd. Therefore God necessarily exists.
God is absolutely the first cause. He acts from the laws of His own nature only, and is compelled by no one. For outside of Himself there can be nothing by which He may be determined to act. Therefore He acts solely from the laws of His own nature. And therefore also God alone is a free cause.
The omnipotence of God has been actual from eternity and will be actual from eternity. The Divine intellect is the cause of things, both of their essence and of their existence. Thus it is the cause both of the essence and of the existence of the human intellect, but it differs from our intellect both in essence and in existence. The same may be said of the Divine will and the human will.
The will cannot be called a free cause, but can only be termed necessary. The will is only a certain mode of thought, like the intellect. It requires a cause to determine it to action, and therefore cannot be called a free cause, but only a necessary cause. Hence it follows that God does not act from freedom of the will. For the will, like all other things, needs a cause to determine it to act in a certain manner. Things could have been produced by God in no other manner or order than that in which they have been. Things have been created by God in absolute perfection, because they have necessarily followed from His absolutely perfect nature.
The Divine Power and Decree
Since in eternity there is no when, nor before, nor after, God cannot decree nor could He have ever decreed anything other than He has decreed in the perfection of His nature. For if He had decreed something else about creation, He would necessarily have had an intellect and a will different from those He now has. Could such a supposition be allowed, why cannot He now change His decree about creation yet remain perfect?
All things depend on the Divine power; but God's will, because of his perfection, cannot be other than it is, and therefore things cannot be differently constituted. For to suppose otherwise is to subject God to fate, an absurdity which is not worth waste of time to refute.