- The Oxford Handbook of Spinoza
- Commonly Cited English Translations
- The Virtues of Geometry
- From Maimonides to Spinoza: Three Versions of an Intellectual Transition
- Spinoza and Descartes
- The Building Blocks of Spinoza’s Metaphysics: Substance, Attributes, and Modes
- But Why Was Spinoza a Necessitarian?
- The Principle of Sufficient Reason in Spinoza
- Spinoza and the Philosophy of Science: Mathematics, Motion, and Being
- Representation, Misrepresentation, and Error in Spinoza’s Philosophy of Mind
- Finite Subjects in the Ethics: Spinoza on Indexical Knowledge, the First Person, and the Individuality of Human Minds
- Spinoza on Skepticism
- The Highest Good and Perfection in Spinoza
- Spinoza on Mind
- The Intellectual Love of God
- The Metaphysics of Affects or the Unbearable Reality of Confusion
- Spinoza’s Unorthodox Metaphysics of the Will
- Spinoza’s Philosophy of Religion
- Spinoza’s Political Philosophy
- Leibniz’s Encounter with Spinoza’s Monism, October 1675 to February 1678
- Playing with Fire: Hume, Rationalism, and a Little Bit of Spinoza
- Kant and Spinoza Debating the Third Antinomy
- “Nothing Comes from Nothing”: Judaism, the Orient, and Kabbalah in Hegel’s Reception of Spinoza
- Nietzsche and Spinoza: Enemy-Brothers
- Spinoza’s Afterlife in Judaism and the Task of Modern Jewish Philosophy
- Spinoza’s Relevance to Contemporary Metaphysics
- Literary Spinoza
Abstract and Keywords
Eternity is a property that substance and modes have in common. Spinoza posits in E5p23 that “the human mind cannot be absolutely destroyed with the body, but something of it remains which is eternal.” Thus, men have both an indefinite existence or duration, and an eternal one. This thesis sounds very odd because it seems to stand in contradiction to the “parallelism” between body and mind. One may wonder whether Spinoza really thinks that the mind enjoys eternal existence or if he is merely paying lip service to a traditional belief. What does he mean when he states in E5p23s that “we feel and experience (experimur) that we are eternal.” The purpose of the article is to understand this mysterious statement and to examine Spinoza’s definition of eternity in order to determine if modes can enjoy a real eternity.
Chantal Jaquet is Professor of Philosophy at Paris 1 Panthéon-Sorbonne University. She is the author of Sub specie aeternitatis. Etude des concepts de temps, durée, éternité chez Spinoza (1997, 2015), L'unité du corps et de l'esprit. Affects, actions et passions chez Spinoza (2004, 2015) Les expressions de la puissance d'agir chez Spinoza (2005), and numerous articles and books in early modern and contemporary philosophy, such as Philosophie de l'odorat (2010), and Les Transclasses ou la non reproduction (2014).
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