Spinozism
Spinozism (also spelled Spinozaism) is the monist philosophical system of Baruch Spinoza that defines "God" as a singular self-subsistent substance, with both matter and thought being attributes of such. In a letter to Henry Oldenburg, Spinoza wrote: "as to the view of certain people that I identify god with nature (taken as a kind of mass or corporeal matter), they are quite mistaken". For Spinoza, our universe (cosmos) is a "mode" under infinite "attributes", of which we can perceive two: Thought and Extension. God has infinitely many other attributes which are not present in our world. According to  German philosopher Karl Jaspers, when Spinoza wrote ""Deus sive Natura"" ("God or Nature") he meant God was "Natura naturans" not "Natura naturata", that is, "a dynamic nature in action, growing and changing, not a passive or static thing." Core doctrine. Early in "The Ethics" Spinoza argues that there is only one substance, which is absolutely infinite, self-caused, and eternal. Substance causes an infinite number of attributes (the intellect perceiving an abstract concept or essence) and modes (things following from attributes and modes). He calls this substance "God or Nature". In fact, he takes these two terms to be synonymous  (in Latin the phrase he uses is ""Deus sive Natura""). During his time, this statement was seen as literally equating the existing world with God - for which he was accused of atheism. One should, however, remember the neutral monist position. While the natural universe humans experience in the realm of mind and physical reality is part of God, it is only two attributes – thought and extension – that are part of infinite attributes emanating from God. His philosophy was part of the philosophic debate in Europe during the Enlightenment, along with Cartesianism. Specifically, Spinoza disagreed with Descartes on substance duality, Descartes ' views on the will and the intellect, and the subject of free will. In Spinozism, the concept of a personal relationship with God comes from the position that one is a part of an infinite interdependent "organism." Spinoza argued that everything is a derivative of God, interconnected with all of existence. Although humans experience only thought and extension, what happens to one aspect of existence will affect others. Thus, Spinozism teaches a form of determinism and ecology, and uses these as a basis for morality. Additionally, a core doctrine of Spinozism is that the universe is essentially deterministic. All that  happens or will happen could not have unfolded in any other way. Spinoza claimed that the third kind of knowledge, intuition, is the highest kind. More specifically, he defined intuition as the ability of the human intellect to intuit knowledge based upon its accumulated understanding of the world. Substance. Spinoza defines "substance" as follows: This means, essentially, that substance is just whatever can be thought of without relating it to any other idea or thing. For example, if one thinks of a particular object, one thinks of it as a kind of thing, "e.g.", "x" is a cat. Substance, on  the other hand, is to be conceived of by itself, without understanding it as a particular kind of thing, because it is not a particular thing. Attributes. Spinoza defines "attribute" as follows: From this it can be seen that attributes are related to substance. It is not clear, however, even from Spinoza's direct definition, whether attributes are really the way(s) substance is, or attributes are simply ways to understand substance, but not necessarily the ways it really is. Spinoza thinks that there are an infinite number of attributes, but there are two attributes for which Spinoza thinks we can  have knowledge, namely: thought and extension. The attribute of thought is how substance can be understood to be composed of thoughts, "i.e.", thinking things. When we understand a particular thing through the attribute of thought, we are understanding the mode as an "idea" of something (either another idea, or an object). The attribute of extension is how substance can be understood to be physically extended in space. Particular things that occupy space are what is meant by "extended". It follows from this that if substance and God are identical, in Spinoza's view, and contrary to the traditional conception, God  has extension as one of his attributes. Modes. Modes are particular modifications of substance, "i.e.", particular things in the world. Spinoza gives the following definition: Substance monism. The argument for there only being one substance (or, more colloquially, one kind of stuff) in the universe occurs in the first fourteen propositions of "The Ethics." The following proposition expresses Spinoza's commitment to substance monism: Spinoza takes this proposition to follow directly from everything he says prior to it. Spinoza's monism is contrasted with Descartes' dualism and Leibniz's pluralism. Thus, Spinoza avoids the unsolvable problem of how mind and  body interact, which troubled Descartes in his "Meditations on First Philosophy". Specifically, how can immaterial mind interface with material body, and vice-versa? They exist in wholly different categories. Causality and modality. The issue of causality and modality (possibility and necessity) in Spinoza's philosophy is contentious. Spinoza's philosophy is, in one sense, thoroughly deterministic (or necessitarian). This can be seen directly from Axiom 3 of "The Ethics": Yet Spinoza seems to make room for a kind of freedom, especially in the fifth and final section of "The Ethics", ""On the Power of the Intellect, or on Human Freedom : So Spinoza certainly has a use for the word "freedom", but he equates "Freedom of Mind" with "blessedness", a notion which is not traditionally associated with freedom of the will at all. The principle of sufficient reason. Although the principle of sufficient reason (PSR) is most commonly associated with Gottfried Leibniz, it is arguably found in its strongest form in Spinoza's philosophy. Within the context of Spinoza's philosophical system, the PSR can be understood to unify causation and explanation. What this means is that for Spinoza, questions regarding the "reason" why a given phenomenon is the way it  is (or exists) are always answerable, and are always answerable in terms of the relevant cause(s). This constitutes a rejection of teleological, or final causation, except possibly in a more restricted sense for human beings. Given this, Spinoza's views regarding causality and modality begin to make much more sense. Parallelism. Spinoza's philosophy contains as a key proposition the notion that mental and physical (thought and extension) phenomena occur in parallel, but without causal interaction between them. He expresses this proposition as follows: His proof of this proposition is that: The reason Spinoza thinks parallelism follows from this axiom  is that, since the idea we have of each thing requires knowledge of its cause, such a cause must be understood under the same attribute. Further, there is only one substance, so whenever we understand some chain of ideas concerning things, we understand that the way the ideas are causally related must be the same as the way the things themselves are related, since the ideas and the things are both God's modes, but pertain to different attributes. Pantheism controversy. In 1785, Friedrich Heinrich Jacobi published a condemnation of Spinoza's pantheism, after Gotthold Ephraim Lessing was thought to  have confessed on his deathbed to being a "Spinozist", which was the equivalent in his time of being called a heretic. Jacobi claimed that Spinoza's doctrine was pure materialism, because all Nature and God are said to be nothing but extended substance. This, for Jacobi, was the result of Enlightenment rationalism and it would finally end in absolute atheism. Moses Mendelssohn disagreed with Jacobi, saying that there is no actual difference between theism and pantheism. The entire issue became a major intellectual and religious concern for European civilization at the time, which Immanuel Kant rejected, as he thought that  attempts to conceive of transcendent reality would lead to antinomies (statements that could be proven both right and wrong) in thought. The attraction of Spinoza's philosophy to late eighteenth-century Europeans was that it provided an alternative to materialism, atheism, and deism. Three of Spinoza's ideas strongly appealed to them: For intellectuals of the time, it was also much safer to be a Spinozist than to openly identify as an atheist or a deist, as these things were often criminally punishable and at the very least, would guarantee one's social ostracism. Spinoza's "God or Nature" ["Deus  sive Natura"] provided a living, natural God, in contrast to the Newtonian mechanical "First Cause" or the dead mechanism of the French "Man Machine." Coleridge and Shelley saw in Spinoza's philosophy a "religion of nature" and called him the "God-intoxicated Man." Spinoza inspired the poet Shelley to write his essay "The Necessity of Atheism." Spinoza was considered to be an atheist because he used the word "God" [Deus] to signify a concept that was different from that of traditional Judeo–Christian monotheism. "Spinoza expressly denies personality and consciousness to God; he has neither intelligence, feeling, nor will; he  does not act according to purpose, but everything follows necessarily from his nature, according to law..." Thus, Spinoza's cool, indifferent God differs from the concept of an anthropomorphic, fatherly God who cares about humanity. Comparison to Eastern philosophies. Similarities between Spinoza's philosophy and Eastern philosophical traditions have been discussed by many authorities. The 19th-century German Sanskritist Theodore Goldstücker was one of the early figures to notice the similarities between Spinoza's religious conceptions and the Vedanta tradition of India, writing that Spinoza's thought was "... a western system of philosophy which occupies a foremost rank amongst the  philosophies of all nations and ages, and which is so exact a representation of the ideas of the Vedanta, that we might have suspected its founder to have borrowed the fundamental principles of his system from the Hindus, did his biography not satisfy us that he was wholly unacquainted with their doctrines... We mean the philosophy of Spinoza, a man whose very life is a picture of that moral purity and intellectual indifference to the transitory charms of this world, which is the constant longing of the true Vedanta philosopher... comparing the fundamental ideas of both we should have no  difficulty in proving that, had Spinoza been a Hindu, his system would in all probability mark a last phase of the Vedanta philosophy." It has also been said that Spinozism is similar to the Hindu doctrines of Samkhya and Yoga. Although within the various existing Indian traditions there exist many traditions which astonishingly had such similar doctrines from ages, out of which most similar and well known are the Kashmiri Shaivism and Nath tradition, apart from already existing Samkhya and Yoga. Max Muller, in his lectures, noted the striking similarities between Vedanta and the system of Spinoza, saying "the Brahman , as conceived in the Upanishads and defined by Sankara, is clearly the same as Spinoza's 'Substantia'." Helena Blavatsky, a founder of the Theosophical Society also compared Spinoza's religious thought to Vedanta, writing in an unfinished essay "As to Spinoza's Deity – natura naturans – conceived in his attributes simply and alone; and the same Deity – as natura naturata or as conceived in the endless series of modifications or correlations, the direct outflowing results from the properties of these attributes, it is the Vedantic Deity pure and simple." Modern interpretations. German philosopher Karl Jaspers believed that Spinoza, in his philosophical  system, did not mean to say that God and Nature are interchangeable terms, but rather that God's transcendence was attested by his infinitely many attributes, and that two attributes known by humans, namely Thought and Extension, signified God's immanence. Even God under the attributes of thought and extension cannot be identified strictly with our world. That world is of course "divisible"; it has parts. But Spinoza insists that "no attribute of a substance can be truly conceived from which it follows that the substance can be divided" (Which means that one cannot conceive an attribute in  a way that leads to division of substance), and that "a substance which is absolutely infinite is indivisible" ("Ethics", Part I, Propositions 12 and 13). Following this logic, our world should be considered as a mode under two attributes of thought and extension. Therefore, the pantheist formula "One and All" would apply to Spinoza only if the "One" preserves its transcendence and the "All" were not interpreted as the totality of finite things. French philosopher Martial Guéroult suggested the term "panentheism", rather than "pantheism" to describe Spinoza's view of the relation between God and the world. The world is  not God, but it is, in a strong sense, "in" God. Not only do finite things have God as their cause; they cannot be conceived without God. In other words, the world is a subset of God. American philosopher Charles Hartshorne, on the other hand, suggested the term "classical pantheism" to describe Spinoza's philosophy. In 1978 the British philosopher Charles Jarrett published one of the first formalizations of the first part of the Spinoza's "Ethics", which used a mix of first-order logic and modal logic in "S5". Speculative realism, a movement in post-continental philosophy, is  highly indebted to Spinozaist metaphysics.