Spinoza And Buddha Visions Of A Dead God - nieuw boek

SPINOZA AND BUDDHA SPINOZA AND BUDDHA VISIONS OF A DEAD GOD By S. M. MELAMED THE UNIVERSITY OF CHICAGO PRESS CHICAGO . ILLINOIS TO EDWARD KATZINGER A LIFELONG FRIEND PREFACE THE conventional Spinoza is traced to Descartes, Bruno, Leone Ebreo, Maimonides, and finally to the Stoics and Aristotle. He is thus de scribed as a Western philosopher. This Spinoza is a puzzling episode, a lonely star in the philosophical firma ment. The Western Spinoza is at best an interesting literary figure. The fact, however, that Spinoza exer cised a profound influence, not only upon philosophical thought, but also upon religious, political, and juridic tendencies, and that he also influenced modern poetry as did no other philosopher before him, is suggestive of more than a lonely literary figure. In this volume Spinozas world-picture is traced to the East, and he is revealed not so much as a Western philosopher but as an Eastern religionist. From the very outset he is more concerned with salvation than with recognition. His very approach to the description of his world-picture is not philosophical, but religious. In his influence, as well as in his doctrine, he reveals himself as a great religious character. In this book will be demonstrated that the spiritual ancestor of Spinoza was not a Western philosopher, Descartes, but an Eastern religionist, Buddha. It will also be shown that Spinoza, far from being a lonely lit erary character, represents a steady force in mans spiritual history. To understand the effectiveness of this force, it is not only necessary to present Spinozas doctrine, but also to describe his influence and his spirit ual background. Accordingly, this book is divided into vw viu threesections. The first deals with the man and his position, the second with the man and his doctrine, and the third with the man and his background. In the last section the spiritual genealogy of Spinoza is fully described and Spinozism manifests itself as the last tre mor of Buddhism in the Western world. To demonstrate this thesis more fully the opposite side of the picture will be shown in a second volume entitled Kant and Plato, superimposed upon the back ground of the prophets of Israel. In the present volume the history of mans visions of a dead God is described. In the following volume the history of the struggle for a living God will be developed. If this thesis is correct, then much of the Spinoza lit erature must be re-written, for he cannot at the same time be both a Western philosopher and an Eastern religionist. It goes without saying that to demonstrate my thesis, which in the final analysis is only an attempt to demon strate a new philosophy of history, it was necessary to re-examine Spinozas doctrine thoroughly and to lay bare all its inconsistencies, contradictions, false sup positions, and untenable hypotheses. In this, too, a break with the tradition that Spinozism is terra sacra was necessary. Truth is not compatible with dogma. Besides, the greatness of Spinoza will not be lessened, even though he is assigned a different position. Spino zas creative religious genius is as immortal as is Platos creative philosophical genius. The critique of Spinozism offered in this book is not a devastating devaluation, but a constructive transvaluation. I earnestly believe that this volume will contribute to an understanding, not only of the doctrine of Spinoza, but also to a newclarification of the spiritual process in mans history. I wish to express my gratitude to Dr. William Krit chevsky and A. K. Epstein for enabling me to produce this volume. I am also grateful to Judge Emanuel Eller for the many courtesies and services he rendered to me while engaged in the writing of this book. Finally, I want to thank my friend Emil Lang for his many literary services as well as for his invaluable as sistance and suggestions, which have given definite form to many chapters of this book. S. M...