LYCOS RETRIEVER 
Baruch Spinoza: Writings
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The importance of this distinction lies in the fact that, by appealing to the parallelism doctrine, Spinoza can conclude that there is a corresponding distinction with respect to the mind. There is an aspect of the mind that is the expression of the existence of the body, and there is an aspect of the mind that is the expression of the essence of the body. Spinoza readily concedes that the aspect of the mind that expresses the existence of the body cannot survive the destruction of the body. It is destroyed with the destruction of the body. Such... is not the fate of the aspect of the mind that expresses the essence of the body. Like its object, this aspect of the mind is non-durational.
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The determinism of Spinoza was certainly derived from that of Crescas, who explains the difficulty of rewards and punishments from the same standpoint ("Or Adonai," II. v. 2) and on the same lines as Spinoza ("Cogitata Metaphysica," II. ix. 4), though it must be observed that Spinoza when he wrote the "Cogitata Metaphysica" was nominally at least a libertarian. So, too, in his denial of final causes Spinoza agrees with Crescas (l.c. II.
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At first sight, this appears to be in violation of Spinoza's anti-dualist contention that mind and body are one and the same thing conceived under two different attributes. On the basis of this contention, one would expect him to reject the survival of the mind in any fashion. That he asserts it instead has understandably been a source of great controversy among his commentators.
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De kring van vrienden rondom Spinoza is klein maar trouw. Zij lezen zijn teksten. De kring bestond onder meer uit Pieter Balling, Jarig Jelles, Adriaan Koerbagh, Johannes Koerbagh, Jan Rieuwertsz (de uitgever van Spinoza's geschriften), Simon Joosten de Vries, Johannes Bouwmeester, Lodewijk Meyer en de Amsterdamse burgemeester Coenraad van Beuningen. Spinoza kwam in contact met collegianten, een vrijzinnige remonstrantse stroming.
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Spinoza regnes som den første lærde av betydning som undersøkte «De hellige skrifter» som historiske dokumenter. Han oppfattet det problematiske ved forfatterspørsmålet, og anså skriftene som bestemt av sin tids intellektuelle begrensninger. Med dette innledet Spinoza den historisk-kritiske metode som kom for fullt på 1800- og 1900-tallet.
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Het Tractatus Theologico-Politicus verscheen anoniem tijdens Spinoza's leven in 1670. Het geeft een van de eerste logische analyses van de Bijbel en geeft argumenten voor godsdienstvrijheid en tolerantie. Spinoza sluit dit boek af met een prijzende beschouwing over de vrijheid die Amsterdam haar burgers biedt.
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