The \u3ci\u3eEthics\u3c/i\u3e of Benedict de Spinoza, translated by George Eliot

The Ethics of Benedict (or Baruch) Spinoza (1632-1677) was written in Latin 1664-65 and published posthumously the year of his death. Spinoza\u27s statement of moral philosophy, inspired by the rationalism of Descartes and the Enlightenment, was considered heretical at the time. He was excommunicated by Jewish religious authorities and his writings proscribed by the Catholic Church. His works, however, proved a hiden influence on the thought Locke, Hume, Liebnitz, and Kant, and became one of the foundations of the Western philosophical tradition, with profound influence on the works of Hegel, Goethe, Schopenhauer, and Nietzsche. George Eliot [Marian Evans] (1819-1880) prepared this earliest English translation of the Ethics in 1854-56, but it remained unpublished when she could not agree to terms with the publisher of Bohn\u27s Philosophical Library. The manuscript was acquired by the Beinecke Library at Yale University, where it was transcribed by Thomas Deegan (1939-2001) of St. Xavier College. This transcription was published in the Salzburg Studies in English Literature series, Universität Salzburg, Austria, in 1981

The \u3ci\u3eEthics\u3c/i\u3e of Benedict de Spinoza, translated by George Eliot

The Ethics of Benedict (or Baruch) Spinoza (1632-1677) was written in Latin 1664-65 and published posthumously the year of his death. Spinoza\u27s statement of moral philosophy, inspired by the rationalism of Descartes and the Enlightenment, was considered heretical at the time. He was excommunicated by Jewish religious authorities and his writings proscribed by the Catholic Church. His works, however, proved a hiden influence on the thought Locke, Hume, Liebnitz, and Kant, and became one of the foundations of the Western philosophical tradition, with profound influence on the works of Hegel, Goethe, Schopenhauer, and Nietzsche. George Eliot [Marian Evans] (1819-1880) prepared this earliest English translation of the Ethics in 1854-56, but it remained unpublished when she could not agree to terms with the publisher of Bohn\u27s Philosophical Library. The manuscript was acquired by the Beinecke Library at Yale University, where it was transcribed by Thomas Deegan (1939-2001) of St. Xavier College. This transcription was published in the Salzburg Studies in English Literature series, Universität Salzburg, Austria, in 1981

The Profanation of Revelation: On Language and Immanence in the Work of Giorgio Agamben

This essay seeks to articulate the many implications which Giorgio Agamben’s work holds for theology. It aims therefore to examine his (re)conceptualizations of language, in light of particular historical glosses on the ‘name of God’ and the nature of the ‘mystical’, as well as to highlight the political task of profanation, one of his most central concepts, in relation to the logos said to embody humanity’s ‘religious’ quest to find its Voice. As such, we see how he challenges those standard (ontotheological) notions of transcendence which have been consistently aligned with various historical forms of sovereignty. In addition, I intend to present his redefinition of revelation as solely the unveiling of the ‘name of God’ as the fact of our linguistic being, a movement from the transcendent divine realm to the merely human world before us. By proceeding in this manner, this essay tries to close in on one of the largest theological implications contained within Agamben’s work: the establishment of an ontology that could only be described as a form of ‘absolute’ immanence, an espousal of some form of pantheism (or perhaps panentheism) yet to be more fully pronounced within his writings