Would rocks or water be considered thinking things? Also, an attack on God would be deterministic (self inflicted) and natural and since God cannot cease to exist, an attack on nature cannot destroy nature.
yes, that's where s fall short i think..plants are not thinking things by todays post human anatomy and biology knowledge, It is simply wrong,but include it in spinoza's overall philosophy to help. His God and Nature arguments are interesting and preceded the 19th century romantics
"If we know that Nature is God, then any action that is harmful to nature is an attack on God". But the question is "who is the attacker then?" Isn't the attacker also the God (part or mode of the substance)? Or Is the attacker something out of the substance? If the former is true, then firstly, there is nothing wrong about attacking the nature and secondly, 'how can God be fighting in itself?' and thirdly, evil actions do not exist (but if they dont then how do we percieve them as bad and how did the conception of bad or evil came into being at first place). And if the latter if true (i.e. Is the attacker something out of the substance?) Then the whole edifice of Spinozas theory of knowledge would crumble down because it is in absolute contradiction to his philosophy of monism.
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Hi Purnima, please visit this link for the transcript: philonotes.com/index.php/2020/01/24/spinozas-theory-of-knowledge/
Would rocks or water be considered thinking things? Also, an attack on God would be deterministic (self inflicted) and natural and since God cannot cease to exist, an attack on nature cannot destroy nature.
yes, for Spinoza
yes, that's where s fall short i think..plants are not thinking things by todays post human anatomy and biology knowledge, It is simply wrong,but include it in spinoza's overall philosophy to help. His God and Nature arguments are interesting and preceded the 19th century romantics
"If we know that Nature is God, then any action that is harmful to nature is an attack on God".
But the question is "who is the attacker then?" Isn't the attacker also the God (part or mode of the substance)? Or Is the attacker something out of the substance?
If the former is true, then firstly, there is nothing wrong about attacking the nature and secondly, 'how can God be fighting in itself?' and thirdly, evil actions do not exist (but if they dont then how do we percieve them as bad and how did the conception of bad or evil came into being at first place).
And if the latter if true (i.e. Is the attacker something out of the substance?) Then the whole edifice of Spinozas theory of knowledge would crumble down because it is in absolute contradiction to his philosophy of monism.
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