Customer Reviews

The Collected Works of Spinoza, Volume I

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I believe that the previous commentator was confused. First, "ideatum" cannot be a dative noun because there is no "--um" dative ending. An "-um" ending indicates a nominative, accusative, or third declension plural genitive. Second, I do not know what word the commentator is thinking about. "Ideatum" is a technical Latin term, which refers to the object of an idea. So, if for example I have an idea of a cow then the cow is the "ideatum." Curley translates this word as "object" most of the time and explains why in his extensive notes. The term is difficult to translate into English, but Curley does a fantastic job. I would ask the previous commentator what translation he would prefer because both Shirley and Ewles use the same translation of "ideatum." Third, I am unclear what the previous commentator was talking about when arguing that Spinoza "presents a devastating criticism to the rationalist project at every juncture." Spinoza is often considered a rationalist philosopher because he accepts many of the assumptions of the other rationalists. For example, Spinoza clearly accepts what Bennett calls "explanatory rationalism," which is the thesis that every event (and thing) has an explanation (and cause). I would direct the commentator to the first few chapters of Bennett's book. I agree with the previous commentator that Spinoza should not be read simply as a Cartesian (it seems likely to me that he has significant medieval influences), but Spinoza was clearly deeply influenced by Descartes. Descartes is the only philosopher mentioned by name (twice) in the Ethics (although Spinoza does vaguely point to "the Hebrew" philosophers in his mysterious Scholium at 2p7). Nevertheless, I have serious worries about the previous commentator's statements and would not take them too seriously when considering whether or not to buy this fantastic book.

This book is the best translation for the research of Spinoza. It provides nearly all what you want. The translation is faithfully based on the Latin version and the terms are delt with very carfully. But the pity is that I have expected the volume II from 1985, but it had not publish untill now. I hope Curley works on his translation, and see the volume II as soon as possible

I have read a number of translations of the "Ethics", and this is the best by far. It is lucid, clear, and sensitive to the meaning of its Latin-Dutch terms. Curley is an outstanding Spinoza scholar, and he brings his expertise to the fore, not only in his readable English, but also in the helpful footnotes with which he punctuates Spinoza's text.The price is steep, but well worth it for what is the standard for Spinoza scholarship. The text includes not only the "Ethics," but also his earlier works and letters. If you hesitate at the price, and all you want is the "Ethics," then get the considerably less expensive Curley translation of that work. I wait for the release (will it ever?) of the second volume of Curley's work on Spinoza's texts, especially his translation of and commentary on the Theological-Political Treatise.

I love scholars. Especially those who, with all the available research at hand, still retranslate and edit the great works of humanity. They go down the back roads and sometimes even dark alleys of ideas that have been forgotten in the fads of modern academia. Edwin Curley's, The Collected Works of Spinoza, Vol I (1985, Princeton U Press) is this kind of scholarship. I had read and reread, 'Spinoza Selections' edited by John Wild but my understanding never got beyond the rational level. I had been an academic, turned prison guard, diagnosed with PTSD. Then I happened upon, 'A Spinoza Reader: The Ethics & other Works' by Edwin Curley which were excerpts from the larger Princeton publication. I started reading 'The Ethics' and in part II, Proposition 11, I read: 'The first thing which constitutes the actual being of a human mind is nothing but the idea of a singular thing which actually exists." (p. 122) I had read this passage in the White/Stirling translation which Wild used, but this time, the reading became alive. I understood what Spinoza was doing. Now, in my own way, I am becoming a scholar of Spinoza, going down other paths he has led me, like Euclid. But more important, Spinoza has taught me, through this new light, to understand and control the emotions that were running through my body on adrenaline mainlines since being stabbed in prison. I have just got my copy of Curley's 'The Collected Works of Spinoza.' I am absorbing it as an antidote. I have four different translations to consult. (White/Stirling, Boyle,Shirley and now Curley). Each has its part of play but Curley's translation illuminated my understanding. This is what a good translation can do. Did I mention that Curley is also an excellent scholar? As anyone who has read Spinoza, knows, reason is just a stepping stone to understanding the real world. Scholarship is a meditative process, unlike much of academia where only facts are learned. To translate properly, a scholar has to live in the original world of the author. Curley lives in the Latin and Dutch language in which Spinoza wrote. The result is his translation sings more than it ponders. Unlike some academics who dismiss Spinoza's 'Emendation of the Intellect' and his 'God, Man and His Well-Being,' as immature, Curley gives them the credit they deserve in developing Spinoza's ideas. I needed to have Vol I of Curley's translation of Spinoza's Collected Works for this reason alone. (I already had his 'Ethics' in his 'Spinoza Reader,' as I said). I know an academic who has written 2 books on Spinoza and dismisses these two works as 'unimportant.' Curley's translation is an emendation to ideas of this kind. (Read his 'General Preface). Curley cleared up one of my objections to Spinoza, about Spinoza's use of the pronouns, 'his/he' for God. I had substituted 'It', not being happy with this chauvinistic anthropomorphism. As Curley says, in his General Preface: "A related matter concerns the use of personal pronouns. It is sometimes observed that the use of personal pronouns is less common in Latin than in English since the subject of the verb is often implicit in the verb ending. And often when personal pronouns are used, the masculine and neuter forms are the same. So unless a translater is prepared to violate the conventions of English, his translation much more likely than the Latin original to convey the impression that God is being thought of as a person (and a male person, at that). This would certainly be a mistaken impression, but I know no good way to remove it" (pp xv, xvi). As for that often misunderstood word, 'God,' Curley gives us a guide to its meaning in Spinoza when he says, "Spinoza's God is an ultimate principle of explanation." (A Spinoza Reader, p. xxiv). I suggest that is not far off from what physicists such as Seth Lloyd mean when they describe this phenomena as, "It from Quibit." Although I do not know if Curley would agree with me or not. But like his translation his notes are a fount of material for meditation.

The last two reviewers have said most of what needs to be said. It should be noted that one of the most amazing things about Curley's translation is the Dutch-English-Latin terminological glossary at the end. Its extraordinarily useful for anyone wanting to really get into Spinoza's text. And the translation, notes, etc., are all top-notch. I can't wait for Volume II!