By Stuart Pethick
Pethick investigates a miles overlooked philosophical connection among of the main debatable figures within the heritage of philosophy: Spinoza and Nietzsche. by means of interpreting the the most important function that affectivity performs of their philosophies, this e-book claims that the 2 philosophers proportion the typical objective of constructing wisdom the main robust have an effect on.
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Extra resources for Affectivity and Philosophy after Spinoza and Nietzsche: Making Knowledge the Most Powerful Affect
For example, if I see an arm reaching out towards me at night, it is not as if I merely believe that there is an arm there: I ‘imagine’ that there is an arm there and it is absolutely real insofar as it is affecting me in certain ways. P40S2. P17S). 32 Affectivity and Philosophy after Spinoza and Nietzsche house are locked and so I must be alone, or perhaps I switch the light on and see that what I thought was an arm was merely a shadow from the curtains blowing in the breeze. The force of the image of the arm is thus dissipated and replaced with other feelings and ideas, and the reality of the arm reaching towards me is removed.
63 However, while all bodies can affect each other and thus modify each other, bodies are clearly discernible and singular. 66 Remembering that for Spinoza a body is a durational integrity, the nature of the body discussed here is a certain temporal ratio of affects and not a thing, meaning that the interactivity of bodies involves the communication of various temporal relations or patterns of affects that will be more or less potent, and can only be said to form one body insofar as integral relations are maintained in duration.
7 For Descartes, this overcomes solipsism because there is one thought that he cannot be the author of, so he cannot be alone. There must be something with more reality than the thinking ‘I’ that thus caused it to come into being. Descartes claims that with the idea of God, the most real being and cause of it of all can be glimpsed. The whole force of the argument lies in this: I recognise that it would be impossible for me to exist with the kind of nature I have – that is, having within me the idea of God – were it not the case that God really existed.
Affectivity and Philosophy after Spinoza and Nietzsche: Making Knowledge the Most Powerful Affect by Stuart Pethick