Susan James explores the revolutionary political thought of one of the most radical and creative of modern philosophers, Baruch Spinoza. His Theologico-Political Treatise of 1670 defends religious pluralism, political republicanism, and intellectual freedom. James shows how this work played a crucial role in the development of modern society.

Spinoza's Theologico-Political Treatise is simultaneously a work of philosophy and a piece of practical politics. It defends religious pluralism, a republican form of political organisation, and the freedom to philosophise, with a determination that is extremely rare in seventeenth-century thought. But it is also a fierce and polemical intervention in a series of Dutch disputes over issues about which Spinoza and his opponents cared very deeply. Susan James makes the arguments of the Treatise accessible, and their motivations plain, by setting them in their historical and philosophical context. She identifies the interlocking theological, hermeneutic, historical, philosophical, and political positions to which Spinoza was responding, shows who he aimed to discredit, and reveals what he intended to achieve. The immediate goal of the Treatise is, she establishes, a local one. Spinoza is trying to persuade his fellow citizens that it is vital to uphold and foster conditions in which they can cultivate their capacity to live rationally, free from the political manifestations and corrosive psychological effects of superstitious fear. At the same time, however, his radical argument is designed for a broader audience. Appealing to the universal philosophical principles that he develops in greater detail in his Ethics, and drawing on the resources of imagination to make them forceful and compelling, Spinoza speaks to the inhabitants of all societies, including our own. Only in certain political circumstances is it possible to philosophise, and learn to live wisely and well.

Baruch Spinoza is one of the most influential and controversial political philosophers of the early modern period. Though best-known for his contributions to metaphysics, Spinoza’s Theological-Political Treatise (1670) and his unfinished Political Treatise (1677) were widely debated and helped to shape the political writings of philosophers as diverse as Rousseau, Kant, Marx, Nietzsche, and (although he publicly denied it) even Locke. In addition to its enormous historical importance, Spinoza’s political philosophy is also strikingly contemporary in its advocacy of toleration of unpopular religious and political views and his concern with stabilizing religiously diverse democratic societies. The first Guidebook to Spinoza’s political writings, The Routledge Philosophy Guidebook to Spinoza on Politics covers the following key points: Spinoza’s life and the background to his philosophy the key themes and arguments of the Theological-Political-Treatise and Political Treatise the continuing importance of Spinoza’s work to philosophy. This book is an ideal starting point for anyone new to Spinoza and essential reading for students of political philosophy and seventeenth-century philosophy.

A bold reevaluation of Spinoza that reveals his powerful, inclusive vision of religion for the modern age Spinoza is widely regarded as either a God-forsaking atheist or a God-intoxicated pantheist, but Clare Carlisle says that he was neither. In Spinoza’s Religion, she sets out a bold interpretation of Spinoza through a lucid new reading of his masterpiece, the Ethics. Putting the question of religion centre-stage but refusing to convert Spinozism to Christianity, Carlisle reveals that “being in God” unites Spinoza’s metaphysics and ethics. Spinoza’s Religion unfolds a powerful, inclusive philosophical vision for the modern age—one that is grounded in a profound questioning of how to live a joyful, fully human life. Like Spinoza himself, the Ethics doesn’t fit into any ready-made religious category. But Carlisle shows how it wrestles with the question of religion in strikingly original ways, responding both critically and constructively to the diverse, broadly Christian context in which Spinoza lived and worked. Philosophy itself, as Spinoza practiced it, became a spiritual endeavor that expressed his devotion to a truthful, virtuous way of life. Offering startling new insights into Spinoza’s famously enigmatic ideas about eternal life and the intellectual love of God, Carlisle uncovers a Spinozist religion that integrates self-knowledge, desire, practice, and embodied ethical life to reach toward our “highest happiness”—to rest in God. Seen through Carlisle’s eyes, the Ethics prompts us to rethink not only Spinoza but also religion itself.

Spinoza's Theological-Political Treatise (1670) is one of the most important philosophical works of the early modern period. In it Spinoza discusses at length the historical circumstances of the composition and transmission of the Bible, demonstrating the fallibility of both its authors and its interpreters. He argues that free enquiry is not only consistent with the security and prosperity of a state but actually essential to them, and that such freedom flourishes best in a democratic and republican state in which individuals are left free while religious organizations are subordinated to the secular power. His Treatise has profoundly influenced the subsequent history of political thought, Enlightenment 'clandestine' or radical philosophy, Bible hermeneutics, and textual criticism more generally. It is presented here in a translation of great clarity and accuracy by Michael Silverthorne and Jonathan Israel, with a substantial historical and philosophical introduction by Jonathan Israel.

Susan James explores the revolutionary political thought of one of the most radical and creative of modern philosophers, Baruch Spinoza.

Leo Strauss articulates the conflict between reason and revelation as he explores Spinoza's scientific, comparative, and textual treatment of the Bible. Strauss compares Spinoza's Theologico-political Treatise and the Epistles, showing their relation to critical controversy on religion from Epicurus and Lucretius through Uriel da Costa and Isaac Peyrere to Thomas Hobbes. Strauss's autobiographical Preface, traces his dilemmas as a young liberal intellectual in Germany during the Weimar Republic, as a scholar in exile, and as a leader of American philosophical thought. "[For] those interested in Strauss the political philosopher, and also those who doubt whether we have achieved the 'final solution' in respect to either the character of political science or the problem of the relation of religion to the state." —Journal of Politics "A substantial contribution to the thinking of all those interested in the ageless problems of faith, revelation, and reason." —Kirkus Reviews Leo Strauss (1899-1973) was the Robert Maynard Hutchins Distinguished Service Professor Emeritus of political science at the University of Chicago. His contributions to political science include The Political Philosophy of Hobbes, The City and the Man, What is Political Philosophy?, and Liberalism Ancient and Modern.