Andrea Sangiacomo – författare

Spinoza''s thought is at the centre of an ever growing interest. Spinoza''s moral philosophy, in particular, points to a radical way of understanding how human beings can become free and enjoy supreme happiness. And yet, there is still much disagreement about how exactly Spinoza''s recipe is supposed to work. For long time, Spinoza has been presented as an arch rationalist who would identify in the purely intellectual cultivation of reason the key for ethical progress.Andrea Sangiacomo offers a new understanding of Spinoza''s project, by showing how he himself struggled during his career to develop a moral philosophy that could speak to human beings as they actually are (imperfect, passionate, often not very rational). Spinoza''s views significantly evolved overtime. In his early writings, Spinoza''s account of ethical progress towards the Supreme Good relies mostly on the idea that the mind can build on its innate knowledge to resist the power of the passions. Although appropriate social conditions may support the individual''s pursuit of the Supreme Good, achieving it does not depend essentially on social factors. In Spinoza''s later writings, however, the emphasis shifts towards the mind''s need to rely on appropriate forms of social cooperation.Reason becomes the mental expression of the way the human body interacts with external causes on the basis of some degree of agreement in nature with them. The greater the agreement, the greater the power of reason to adequately understand universal features as well as more specific traits of the externalcauses. In the case of human beings, certain kinds of social cooperation are crucial for the development of reason. This view has crucial ramifications for Spinoza''s account of how individuals can progress towards the Supreme Good and how a political science based on Spinoza''s principles can contribute to this goal.

Spinoza''s thought is at the centre of an ever growing interest. Spinoza''s moral philosophy, in particular, points to a radical way of understanding how human beings can become free and enjoy supreme happiness. And yet, there is still much disagreement about how exactly Spinoza''s recipe is supposed to work. For long time, Spinoza has been presented as an arch rationalist who would identify in the purely intellectual cultivation of reason the key for ethical progress.Andrea Sangiacomo offers a new understanding of Spinoza''s project, by showing how he himself struggled during his career to develop a moral philosophy that could speak to human beings as they actually are (imperfect, passionate, often not very rational). Spinoza''s views significantly evolved overtime. In his early writings, Spinoza''s account of ethical progress towards the Supreme Good relies mostly on the idea that the mind can build on its innate knowledge to resist the power of the passions. Although appropriate social conditions may support the individual''s pursuit of the Supreme Good, achieving it does not depend essentially on social factors. In Spinoza''s later writings, however, the emphasis shifts towards the mind''s need to rely on appropriate forms of social cooperation.Reason becomes the mental expression of the way the human body interacts with external causes on the basis of some degree of agreement in nature with them. The greater the agreement, the greater the power of reason to adequately understand universal features as well as more specific traits of the externalcauses. In the case of human beings, certain kinds of social cooperation are crucial for the development of reason. This view has crucial ramifications for Spinoza''s account of how individuals can progress towards the Supreme Good and how a political science based on Spinoza''s principles can contribute to this goal.

This issue of History of Universities XXXIII/2, contains the customary mix of learned articles and book reviews which makes this publication such an indispensable tool for the historian of higher education.

Spinoza's thought is at the centre of an ever growing interest. Spinoza's moral philosophy, in particular, points to a radical way of understanding how human beings can become free and enjoy supreme happiness. And yet, there is still much disagreement about how exactly Spinoza's recipe is supposed to work. For long time, Spinoza has been presented as an arch rationalist who would identify in the purely intellectual cultivation of reason the key for ethical progress. Andrea Sangiacomo offers a new understanding of Spinoza's project, by showing how he himself struggled during his career to develop a moral philosophy that could speak to human beings as they actually are (imperfect, passionate, often not very rational). Spinoza's views significantly evolved over time. In his early writings, Spinoza's account of ethical progress towards the Supreme Good relies mostly on the idea that the mind can build on its innate knowledge to resist the power of the passions. Although appropriate social conditions may support the individual's pursuit of the Supreme Good, achieving it does not depend essentially on social factors. In Spinoza's later writings, however, the emphasis shifts towards the mind's need to rely on appropriate forms of social cooperation. Reason becomes the mental expression of the way the human body interacts with external causes on the basis of some degree of agreement in nature with them. The greater the agreement, the greater the power of reason to adequately understand universal features as well as more specific traits of the external causes. In the case of human beings, certain kinds of social cooperation are crucial for the development of reason. This view has crucial ramifications for Spinoza's account of how individuals can progress towards the Supreme Good and how a political science based on Spinoza's principles can contribute to this goal.

This collection of 13 new essays shows what Baruch Spinoza can add to our understanding of the relational nature of autonomy. By offering a relational understanding of the nature of individuals centred on the role played by emotions, Spinoza offers not only historical roots for contemporary debates but also broadens the current discussion. At the same time, reading Spinoza as a theorist of relational autonomy underscores the consistency of his overall metaphysical, ethical and political project, which has been clouded by the standard rationalist interpretation of his works.