Spinoza's Vision Of Medicine Politics

BARUCH SPINOZA (1632 – 1677) Barukh Spinoza is considered one of the great rationalist philosophers of the seventeenth century. Spinoza was born on November 24, 1632, in the Portuguese Jewish community of Amsterdam. Spinoza was an incredibl, a talented student, and it was believed that the corgregation was the groom's escort to become a rabbi. However, when she was seventeen, Spinoza had to stop studying and join her family business. On 27 July 1656, Spinoza was communicated from the Sefardan of Amsterdam for unknown reasons (although it is believed that it was Spinoza's response that confused philosophy) Spinoza's new philosophy was very radical, a very naturalistic aid to his views on morality, god, and man. Spinoza argued that the soul is immertal and rejected the idea that God is a divine god. Instead, he argued that the law was not given by God or binding on Jews anymore. In 1661, Spinoza lost his religious faith and commitment and no longer lived in Amsterdam. While living in Rjnsburg, he compiled several treatises; However, only his explanation to 1663 of the philosophical principles of Descartes was published under his name during his lifetime. In 1663, Spinoza began writing the deepest philosophical, ethical, manuscripts; However, he did not write again that it was the controversial ical-political Treatise, which was published anonymously in 1670. The controversy surrounding political theology led to Spinoza being banned from publishing Spinoza's work, and in 1676, Spinoza met with Leibniz to discuss the ethics of Jesus that he had just published, which he did not dare to publish. After his death in 1677, Spinoza's friends published his writings after his death; However, his writing was banned throughout the Netherlands. SPINOZA'S VISION OF MEDICINE POLITICS In his most controversial work, Theological-political Treatise, Baruch Spinoza sought to show the truth behind religion and scripture, and to consolidate the political power that religious authorities held over their people. Spinoza's views on religion Spinoza criticized not only Judaism, but all organized religions, and stated that philosophy should be separate from theology. Especially about reading the scriptures. The goal of theology, according to Spinoza, is to the ultimate in obedience, while the goal of philosophy is to understand rational truth. For Spinoza, "love thy neighbor" is God's only message, and religion has turned into a superstition, with words on the page meaning more than what words represent. For Spinoza, the bible was not a divine creation; Instead, people should look at it like they would any other historical text, and because (he believes) it was written over the centuries, the content is unreliable. Miracles, according to Spinoza, do not exist and all have a natural explanation; However, he stated, people choose not to look for such explanations. Although Spinoza believed that the prophecy did indeed come from God, he stated that they did not have any special knowledge. Spinoza argued that in order to show respect for God, the Bible needed to be revised to find "the true religion." He rejected the idea of "chosen-ness" found in Judaism, arguing that people were on the same level and that there should be one, a national religion. Then Spinoza expressed his political agenda and claimed that the ideal form of government is democracy, because in a democracy there is little abuse of power. SPINOZA ETHICS In his most extensive and significant work, ethics, Spinoza took on traditional ideas about God, religion, and humanity. Allah and Nature In his "work on political theology, Spinoza began to elaborate his belief that God is nature and that nature is God, and that it is not appropriate for the assme that God is man" In ethics, Spinoza further developed his thoughts about God and nature. Everything that exists in the universe, according to Spinoza, is part of nature (and therefore, god), and all things in nature follow the same basic laws. Spinoza took a naturalistic approach (which was quite radical at the time) and stated that man can be understood and explained in the same wave as anything in nature, because 'man is no different from [nature] Spinoza rejects the idea that god created the world out of nothing at any given time'. Rather, he states that our system of reality can be considered as its own basis and that there is no supernatural element, only nature and God. The human being In the second part of ethics, Spinoza focuses on the nature and origin of humens. Spinoza insisted that the two attributes of God known to man are mind and extension. The mode of mind includes ideas, while the mode of expansion includes the physical body, and the two act as separate essences. Body events are the result of a causal series of other bodily events and are determined only by the law that corresponds to the extension, while an idea is simply the result of another idea and follows their own legal apparatus. Therefore, there is no causal interaction of any kind between physical and mental; However, the two are correlated and parallel to each other, so that in every mode of development, there is a related mode of thought. Since the mind and extension are attributes of god, they are the two ways in which one can understand nature and god. Unlike Descartes' dualism, Spinoza's theory does not claim that there exists. Eaparate ehcanmee Rnther thousa and exvension are expressions of one thing: humans. Knowledge Spinoza stated that, like god, the human mind. These ideas, which are based on perceptual, sensory, and qualitative (such as pain and pleasurable information), do not lead one to have a true or adequate knowledge of the world because those ideas are perceived through the natural order. This perceptual method is always wrong and is referred to as "knowledge from random experience." knowledge. According to Spinoza, the second knowledge is reason. When a person has an adequate idea, he achieves it through a rational and orderly way, and the ideas have a correct understanding of the essence of something. An adequate idea of something can capture all the cause-and-effect relationships and show that it is a certain way, why it is a certain way, and how it is a certain way. One can never have an adequate idea through sensory experience alone; Spinoza regarding this adequate idea shows great optimism in human abilities unlike anything seen before. According to Spinoza, man has the ability to know everything about nature and, therefore, to know everything about God. Actions and Passions Spinoza went to great lengths to prove that humans are part of nature. By pointing this out, Spinoza implies that man does not have freedom of thought and ideas are the result of a series of bodily ideas that thought (which is the nature of God), and actions are caused by natural events. Then, Spinoza shares influences (emotions such as anger, love, pride, envy, etc. that also follow nature) into encouragement and action. When an event is calused as a suit of our nature (such as adequate knowledge or ideas), then the mind acts. When an event within us occurs as a result of something outside of our nature, then we are acted upon and become passive. Regardless of whether we act or are acted upon, a change occurs in our mental or physical capacity. Spinoza claims that all beings have the essence of the struggle to persevere, and that influence is a change in this power. According to Pinoza, humans should strive to free themselves from passion and be active. However, because they cannot be completely free from lust, humans must try to control and control it. In an effort to be active and curb lust, man is "free" in the sense that whatever happens is the result of his own nature, and not of external forces. This process will also free humans from the ups and downs of life. For Spinoza, huraans must be free from dependence on imagination and senses. Lust shows that external things can affect our strength. Virtue and Happiness In ethics, Spinoza argues that humans should control evaluation and try to ensnare the influence of passion and external objects. This is done through morality, which Spinoza describes as an effort to pursue and understand adequate ideas and knowledge. Ultimately, this means striving for the knowled'ge of god (the third type of knowledge). Knowledge of god creates love for things that are not passionate, but blessed. This is the understanding of the universe, as well as of virtue and happiness.