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Betraying Spinoza: The Renegade Jew Who Gave Us Modernity
by Rebecca Goldstein
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Synopses & Reviews In 1656, Amsterdam's Jewish community excommunicated Baruch Spinoza, and, at the age of twenty-three, he became the most famous heretic in Judaism. He was already germinating a secularist challenge to religion that would be as radical as it was original. He went on to produce one of the most ambitious systems in the history of Western philosophy, so ahead of its time that scientists today, from string theorists to neurobiologists, count themselves among Spinoza's progeny.
In Betraying Spinoza, Rebecca Goldstein sets out to rediscover the flesh-and-blood man often hidden beneath the veneer of rigorous rationality, and to crack the mystery of the breach between the philosopher and his Jewish past. Goldstein argues that the trauma of the Inquisition's persecution of its forced Jewish converts plays itself out in Spinoza's philosophy. The excommunicated Spinoza, no less than his excommunicators, was responding to Europe's first experiment with racial anti-Semitism.
Here is a Spinoza both hauntingly emblematic and deeply human, both heretic and hero — a surprisingly contemporary figure ripe for our own uncertain age. Review: "This biography of 17th-century philosopher Baruch Spinoza (1632 — 1677) may seem out of place in the Jewish Encounters series, devoted to Jewish thinkers and themes, because Spinoza denied the importance of Jewish identity, and Amsterdam's Jewish community expelled him for heresy. But Goldstein, author of The Mind-Body Problem and Incompleteness and a professor of philosophy, reconstructs Spinoza's life and traces his metaphysics to his efforts to solve the dilemmas of Jewish identity. The philosopher grew up in a community of Jews who had fled the Spanish-Portuguese Inquisition. As Goldstein argues, Spinoza's 'determination to think through his community's tragedy in the most universal terms possible compelled him to devise a unique life for himself, insisting on secularism when the concept of it had not yet been conceived.' For Spinoza, 'salvation' lay in achieving the radical objectivity of pure reason, which dissolves the contingent facts of one's personal history and religious and ethnic identity. Spinoza's effort to live as neither Jew nor Christian nor Muslim was unthinkable in the 17th century, but his arguments for political and religious tolerance were forerunners for the U.S. Constitution. In this admirable biography, Goldstein shows that Spinoza is paradoxically Jewish, '[f]or what can be more characteristic of a Jewish thinker than to use the Jewish experience as a conduit to universality?'" Publishers Weekly (Copyright Reed Business Information, Inc.) Review: "Contemporaries called him 'Satan incarnate' and 'the most impious atheist who ever lived upon face of the earth.' But he is now revered as arguably the greatest philosopher since Plato, as the political theorist who first enunciated the general principles for a secular democratic society, and in many ways a modern saint. Baruch, later Benedict, de Spinoza (1632-77) devoted his adult life to thinking ... Washington Post Book Review (read the entire Washington Post review) about the biggest questions of all: the nature of God and the universe, the function of religion, man's elusive quest for happiness, the ideals of government, how we should conduct our lives. His own was one of absolute simplicity — a rented room, a little gruel for supper, an occasional pipe of tobacco, most of it paid for by his small earnings as a lens-maker. But, as the poet Heinrich Heine said, 'All our modern philosophers ... see through the glasses which Baruch Spinoza ground.' As with Shakespeare, we know very little about his early life and nowhere near enough about his maturity. So his biographers have closely examined the world he grew up in, that of Jews who had fled the Inquisition in Spain for the relative tolerance of the 17th-century Netherlands. As a youth, Spinoza was trained in the traditions of Talmudic scholarship but also introduced to the seductive mysticism of the Kabbalah. His teachers obviously expected great things from him. Nonetheless, by his early twenties Spinoza began to voice opinions judged heretical. He refused to keep quiet and was finally, dramatically excommunicated from the Jewish community with the rite of cherem, cutting him off from his friends, family and community. For the rest of his 44 years, Spinoza lived as a Dutch citizen and a philosopher. In 'Betraying Spinoza,' the novelist and professor of philosophy Rebecca Goldstein aims to show how much his heritage nonetheless pervades his later thought. To do this, she offers both a precis of Spinoza's life and work and a history of her fascination with both. In fact, Goldstein opens her book by recreating one of her childhood religion classes, when she first heard about this terrible 'renegade Jew' from a Mrs. Schoenfeld. 'Spinoza had the arrogant love of his own mind, Mrs. Schoenfeld continued. ... Atheism always comes down to arrogance. Remember that, girls.' To my mind, Goldstein errs in adopting this over-personal approach, but she is obviously working hard to make a difficult thinker appealing to common readers. Perhaps the closest we come to understanding the young Spinoza's intellectual restlessness lies in the practically confessional opening to one of his early treatises, 'On the Improvement of the Understanding.' 'After experience had taught me that all the usual surroundings of social life are vain and futile; seeing that none of the objects of my fears contained in themselves anything either good or bad, except in so far as the mind is affected by them, I finally resolved to inquire ... whether, in fact, there might be anything of which the discovery and attainment would enable me to enjoy continuous, supreme, and unending happiness.' What a dreamer! Who expects 'continuous, supreme and unending happiness' in life? But in his 'Ethics,' Spinoza ends with just such a vision of earthly serenity. Many people have been put off by the 'Ethics' because it is organized like Euclid's 'Elements' (and originally written in Latin). The thought progresses through axioms, propositions, definitions, proofs. While studying such pages, one frequently longs for the engaging style of Descartes or the baroque grandeur of Hobbes (two near contemporaries from whom Spinoza learned). Persevere. The appendices to each of the five sections of the 'Ethics' and the periodic mini-essays called scholia provide short, even lively summaries of the arguments. Spinoza recognizes that he needs what he himself calls his 'cumbersome, geometric order.' People, he shows, are constantly being led astray by the randomness of their sensual experience, by their imaginations and passions. Only mathematics provides a model for conclusions that cannot be refuted, that are either right or wrong: 'I will write about human beings as though I were concerned with lines and planes and solids.' Surprisingly, the 'Ethics' opens by establishing basic truths about God and nature. Everything that exists is part of the single substance of the deity, who, in fact, is identical with Nature, or as Spinoza invariably writes 'God, or Nature.' Because everything is inherent in God eternally, there are no goals or ends for man or the universe. As Matthew Stewart says in 'The Courtier and the Heretic' (Norton), a highly recommended new biographical study of Spinoza and Leibniz, 'To the fundamental question — what makes us special? — Spinoza offers a clear and devastating answer: nothing.' From this rather bleak beginning, the philosopher nonetheless goes on to lay out his 'Ethics' proper. Human psychology, he determines, is based entirely on self-interest and self-preservation, while being largely subject to ever-changing combinations of desire, pleasure and pain. Such domination by the changeable senses and the outside world inevitably results in emotional turmoil: 'Like waves on the sea, driven by contrary winds, we toss about, not knowing our outcome and our fate.' To overcome this 'human bondage' to ephemeral passions, we should learn to moderate our desires, live according to reason and ultimately aspire to a kind of intellectual love of God. This acceptance of the universe as it is will create an inner peace of mind, or 'blessedness,' during life and permit a kind of impersonal immortality after death. Part of Spinoza's prescription for true happiness may sound familiar. The ancient Greeks advocated a stoic indifference to the world's ills; St. Augustine confessed that our hearts are restless until they rest in God; Buddhists believe that we must free ourselves from the wheel of desire to find spiritual beatitude. Unlike these austere systems, however, Spinoza's doesn't reject the body or the delights of the world: 'It is the part of a wise man, I say, to refresh and restore himself in moderation with pleasant food and drink, with scents, with the beauty of green plants, with decoration, music, sports, the theater, and other things of this kind, which anyone can use without injury to another. For the human body is composed of a great many parts of different natures, which constantly require new and varied nourishment.' And we should strive to be cheerful too: 'Why is it more proper to relieve our hunger and thirst than to rid ourselves of melancholy?' It is just this combination of rigorous thinking and deep, kindly humanity that makes Spinoza such an appealing figure. Indeed, Goldstein tells us she was initially drawn to Spinoza because of an act of shalom bayit, which means peace within the household: The youthful firebrand waited until his father was dead before he began to break with the Jewish community. 'He had not wanted to hurt his family by speaking his doubts aloud,' she writes. 'Though he was a man who had given himself over entirely to the search after truth — I knew this instinctively — still he would not speak the truth so long as his doing so might hurt those whom he loved.' Long ago, Will Durant wrote of the 'Ethics' in his 'Story of Philosophy,' 'When you have finished it a second time you will remain forever a lover of philosophy.' Yet during the first 100 years after Spinoza's death, he was best known for his other major work, the 'Theological-Political Treatise.' This is an impassioned attack on superstition and a defense of tolerance and democratic principles. All too often, Spinoza points out, people 'pay homage to the Books of the Bible, rather than to the Word of God.' In fact, the only real message of any true scripture is simply to know and love God and to love one's neighbor as oneself. As a result, 'in judging whether or not a person's faith is pious, we must look only to his works. If they are good, his faith is as it should be.' As Stewart points out in 'The Courtier and the Heretic,' Spinoza 'argues that men who live under the guidance of reason invariably treat others with respect, they repay hate with love, and in general behave like model citizens and "good Christians."' Unfortunately, so long as most men are swayed by passions, we require the state to ensure our security. To Spinoza, a democratic republic will best maintain the rights of all its citizens, and his ideas slowly percolated down to political philosophers such as John Locke and the revolutionaries who dreamt up the United States. In particular, he argues for free speech and utter openness in government: 'Better that right counsels be known to enemies than that the evil secrets of tyrants should be concealed from the citizens. They who can treat secretly of the affairs of a nation have it absolutely under their authority; and as they plot against the enemy in time of war, so do they against the citizens in time of peace.' There's much more beauty and truth to Spinoza than I have clumsily summarized here. Goldstein's 'Betraying Spinoza' offers a convenient way to start exploring his thought more fully, though I would also urge ambitious readers to pick up Steven M. Nadler's magisterial biography, 'Spinoza: A Life' (Cambridge, 1999), and then plunge into the works themselves. Spinoza is worth the effort: 'He who rightly knows that all things follow from the necessity of the divine nature, and happen according to the eternal laws and rules of Nature, will surely find nothing worthy of hate, mockery, or disdain. ... Instead he will strive, as far as human virtue allows, to act well, as they say, and rejoice.' Michael Dirda's 'Book by Book: Notes on Reading and Life' has just been published. His email address is mdirda(at)gmail.com. Michael Dirda will be away from The Washington Post Book World for the summer. His online book discussion will continue each Wednesday at 2 p.m. Eastern on washingtonpost.com." Reviewed by Michael Dirda, Washington Post Book World (Copyright 2006 Washington Post Book World Service/Washington Post Writers Group)
(hide most of this review)Review: "Goldstein errs in adopting [an] over-personal approach, but she is obviously working hard to make a difficult thinker appealing to common readers." Washington Post Review: "Goldstein uses biographical sketches of Spinoza's life to put forward the idea that, although his philosophy did not echo a Jewish viewpoint, it was influenced by the Jewish culture in which he was raised." Library Journal Synopsis: In 1656, Amsterdam's Jewish community declared Baruch Spinoza excommunicated because he denied the immortality of the soul, the divinity of the scripture, and challenged the idea that the Torah was literally given by God. His writings remain as provocative today. About the Author Rebecca Goldstein's novels include The Mind-Body Problem. A MacArthur Fellow and Whiting Award winner, she teaches philosophy, at Trinity College in Hartford, Connecticut, and lives in New York City.
Product Details
- ISBN:
- 9780805242096
- Subtitle:
- The Renegade Jew Who Gave Us Modernity
- Author:
- Goldstein, Rebecca
- Publisher:
- Schocken Books
- Subject:
- Netherlands
- Subject:
- Philosophers
- Subject:
- Spinoza, Benedictus de
- Subject:
- Jewish philosophers - Netherlands
- Publication Date:
- May 2006
- Binding:
- Hardcover
- Language:
- English
- Illustrations:
- Y
- Pages:
- 287
- Dimensions:
- 7.80x5.32x1.11 in. .87 lbs.
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