چکیده:
By interrupting the traditional approach to the distinctiveness of the order of knowledge and the order of nature (which was the procedure of many philosophers like Aristotle, and his scholastic disciples, more especially of Thomas Aquinas and even Descartes and Cartesian), and acquiring a unified science, Spinoza changes the customary order of philosophizing and begins his famous book, Ethics, with a treatise on God, nature or substance, a being that, is assumed, first by nature, i.e. in the order of nature, but not first for us, i.e. in the order of knowledge. To accomplish this procedure, Spinoza, on the one hand attributes the extension to the God and on the other hand, chose the geometrical method that implies definitions, axioms and postulates that harmonize with his procedure, to expose his views. In this article, by analyzing Spinoza’s geometrical method, we try to show that how Spinoza achieved his methodological intentions.
خلاصه ماشینی:
Spinoza on Method* Mohsen Tehrani** PhD Candidate of Philosophy, University of Tabriz- Iran (corresponding author) Seyyed Mostafa Sharaeini*** Associated Professor of Philosophy, University of Tabriz-Iran Abstract By interrupting the traditional approach to the distinctiveness of the order of knowledge and the order of nature (which was the procedure of many philosophers like Aristotle, and his scholastics disciples, more especially of Thomas Aquinas and even Descartes and Cartesians), and acquiring a unified science, Spinoza changes the customary order of philosophizing and begins his famous book, Ethics, with a treatise on God, nature or substance, a being that, is assumed, first by nature, i.
e. the liberation from the illusion of finalism (another materialist element of Spinoza's philosophy5) have been involved in the choice of the method of explaining the facts in a geometric way, and on the other hand, this method (especially definitions) provides a model for the philosopher, namely, ‘as geometry derives from the fundamental conception of quantity determined to infinity by the mediation of motion, the essence of a plurality of things, the philosopher derives a plurality of things from the fundamental conception of God (Gueroult, L'Ame 1974:480)’; for, as in geometry the definition of a circle based on its immediate cause, the philosopher does not define God with its properties, for instance, perfection, but with genetic reason of its nature, that is, a substance composed of infinity of infinite attributes (Ibid,479).