Children prefer stories to explanations, a fact that has led thinkers to convey their views in poems, plays, and novels rather than treatises alone. Stewart, a serious thinker, follows suit by expressing his perspectives on modern (post-Machiavelli) philosophy by means of a story about a short meeting between two seminal philosophers. Exchanges between living philosophers of equal greatness are almost non-existent. Locke refused to have a "dialogue" with Leibniz, and in the Platonic dialogues Socrates always outclasses his interlocutors, except for Parmenides, who is far superior to the young Socrates. So an account about the interaction between two great minds naturally arouses curiosity among us children.
The story Stewart tells, however, is something of a nothing-burger. I don't want to spoil the non-ending, but fundamentally we don't know what went on between the two men, nor even how many days (or hours) they talked. Stewart is somewhat successful in building what scraps of evidence we have into an interesting narrative, and his speculations about what went on between the two are intriguing, but the real "story" is why the thought and way of life of these two men matters to us today.
Temperamentally and intellectually I've always been closer to Leibniz, whose major works I have read and reread, so I was skeptical about Stewart's initial depiction of the young Leibniz as something of a mendacious kiss-ass, as opposed to the long-suffering philosopher's philosopher, Spinoza. But read on and you find that Stewart gives a nuanced picture of both men: he shows Leibniz's Bodhisattva side as well as Spinoza's pride, ambition and possible atheism. The author also shows that while Leibniz may well have been a Spinozist in some sense--this continues to be debated--he was alarmed at what he considered a reductionist teaching that undermines common belief in the divine, including the immortal soul. Stewart puts both men in a larger context, showing how their philosophies are a response to basic problems in the dualism of Descartes, and also showing how two opposing streams of modern thought can be traced to them. In reading the story, for example, I became aware of how much Nietzsche was influenced by Spinoza, both agreeing with and reacting to him. After finishing the book--and this is the highest compliment I can give Stewart--I dusted off my old copies of Spinoza's works.
This stimulating book is a good gateway to early modern philosophy. As the (now) 76 reviews demonstrate, the nothing-burger turns out to be a very juicy steak for those who like to think upon philosophy and the philosopher's life.
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The Courtier and the Heretic: Leibniz, Spinoza, and the Fate of God in the Modern World Hardcover – January 9, 2006
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Matthew Stewart
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Print length320 pages
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LanguageEnglish
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PublisherW. W. Norton
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Publication dateJanuary 9, 2006
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Dimensions4.25 x 1.25 x 9.25 inches
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ISBN-100393058980
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ISBN-13978-0393058987
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Editorial Reviews
From Publishers Weekly
Starred Review. According to Nietzsche, "Every great philosophy is... a personal confession of its creator and a kind of involuntary and unperceived memoir.". Stewart affirms this maxim in his colorful reinterpretation of the lives and works of 17th-century philosophers Spinoza and Leibniz. In November 1676, the foppish courtier Leibniz, "the ultimate insider... an orthodox Lutheran from conservative Germany," journeyed to The Hague to visit the self-sufficient, freethinking Spinoza, "a double exile... an apostate Jew from licentious Holland." A prodigious polymath, Leibniz understood Spinoza's insight that "science was in the process of rendering the God of revelation obsolete; that it had already undermined the special place of the human individual in nature." Spinoza embraced this new world. Seeing the orthodox God as a "prop for theocratic tyranny," he articulated the basic theory for the modern secular state. Leibniz, on the other hand, spent the rest of his life championing God and theocracy like a defense lawyer defending a client he knows is guilty. He elaborated a metaphysics that was, at bottom, a reaction to Spinoza and collapses into Spinozism, as Stewart deftly shows. For Stewart, Leibniz's reaction to Spinoza and modernity set the tone for "the dominant form of modern philosophy"—a category that includes Kant, Hegel, Bergson, Heidegger and "the whole 'postmodern' project of deconstructing the phallogocentric tradition of western thought." Readers of philosophy may find much to disagree with in these arguments, but Stewart's wit and profluent prose make this book a fascinating read. (Jan. 2006)
Copyright © Reed Business Information, a division of Reed Elsevier Inc. All rights reserved.
Copyright © Reed Business Information, a division of Reed Elsevier Inc. All rights reserved.
From Booklist
A mere footnote for most historians, the meeting in 1676 between Leibniz and Spinoza opens to a discerning eye the intellectual forces destined to reshape the entire Western world. Stewart supplies that discerning eye as he chronicles the events and arguments linking the illustrious German polymath to the controversial Dutch lens grinder. In refreshingly lucid terms, he explains the controversies surrounding Spinoza as the consequence of the radical religious and political doctrines he articulated in works fiercely debated throughout Europe. By highlighting the way Spinoza's metaphysics justified secular and democratic challenges to traditional regimes, Stewart also reveals the piquant irony in the way that metaphysics hypnotized the most brilliant of the status quo's defenders--Gottfried Leibniz, who first eagerly absorbed Spinoza's thought, then recognized in it a perilous threat to traditional beliefs in God and immortality. Because Spinoza's doctrines have won acceptance from the architects of the modern world even as Leibniz's traditional religious beliefs have persisted among many who inhabit that world, the drama Stewart recounts will rivet readers skeptical and devout alike. Bryce Christensen
Copyright © American Library Association. All rights reserved
Copyright © American Library Association. All rights reserved
Review
A most entertaining read about two extraordinary characters, which is both rich in history and overflowing with ideas. -- David Edmonds and John Eidinow, authors of Wittgenstein's Poker
A page-turner about jousting metaphysical ideas that casts the hallowed, hoary thinkers as warriors in a heated ideological battle. -- New York Times Book Review
Altogether excellent...Stewart's approach is au courant and quite convincing...He deserves a medal for avoiding jargon and opting instead for accessibility. -- New York Post, Michael Weiss
An absorbing study....Lays the ground for a new genre: rigorous, readable intellectual history. -- The Economist
An engaging portrait of...the most important and fascinating thinkers of the modern age...A brilliant job of illuminating...personal, intellectual...historical context. -- Steven Nadler, author of Rembrandt's Jews and Spinoza
Exhilarating....Stewart has achieved a near impossibility, creating a page-turner about jousting metaphysical ideas, casting thinkers as warriors...A fluid, even...jaunty writer. -- New York Times Book Review, Liesl Schillinger
Stewart goes far to rescue both men from a...dusty academic shelf, bringing them to life as enlightened humans. -- Library Journal, Francisca Goldsmith
Stewart...brings the men to life...A highly readable examination of two influential, but often overlooked, thinkers of the early Enlightenment. -- Kirkus Reviews
The best current untechnical introduction to their lives and philosophies...A thoroughly good book, hard to put down. -- Literary Review, A.C. Grayling
Witty, fascinating...Deftly intertwines the lives and works of Spinoza and Leibniz and gives an elegant...sometimes hilarious overview of their differences...delightful. -- San Francisco Chronicle, Lisa Montarelli
A page-turner about jousting metaphysical ideas that casts the hallowed, hoary thinkers as warriors in a heated ideological battle. -- New York Times Book Review
Altogether excellent...Stewart's approach is au courant and quite convincing...He deserves a medal for avoiding jargon and opting instead for accessibility. -- New York Post, Michael Weiss
An absorbing study....Lays the ground for a new genre: rigorous, readable intellectual history. -- The Economist
An engaging portrait of...the most important and fascinating thinkers of the modern age...A brilliant job of illuminating...personal, intellectual...historical context. -- Steven Nadler, author of Rembrandt's Jews and Spinoza
Exhilarating....Stewart has achieved a near impossibility, creating a page-turner about jousting metaphysical ideas, casting thinkers as warriors...A fluid, even...jaunty writer. -- New York Times Book Review, Liesl Schillinger
Stewart goes far to rescue both men from a...dusty academic shelf, bringing them to life as enlightened humans. -- Library Journal, Francisca Goldsmith
Stewart...brings the men to life...A highly readable examination of two influential, but often overlooked, thinkers of the early Enlightenment. -- Kirkus Reviews
The best current untechnical introduction to their lives and philosophies...A thoroughly good book, hard to put down. -- Literary Review, A.C. Grayling
Witty, fascinating...Deftly intertwines the lives and works of Spinoza and Leibniz and gives an elegant...sometimes hilarious overview of their differences...delightful. -- San Francisco Chronicle, Lisa Montarelli
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Product details
- Publisher : W. W. Norton; Annotated Edition (January 9, 2006)
- Language : English
- Hardcover : 320 pages
- ISBN-10 : 0393058980
- ISBN-13 : 978-0393058987
- Item Weight : 1.38 pounds
- Dimensions : 4.25 x 1.25 x 9.25 inches
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Best Sellers Rank:
#1,412,935 in Books (See Top 100 in Books)
- #1,282 in Philosopher Biographies
- #2,470 in Philosophy History & Survey
- #3,201 in Modern Philosophy (Books)
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Reviewed in the United States on June 16, 2018
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Reviewed in the United States on October 31, 2015
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I have read numerous books by and about Spinoza and, while doing so, became somewhat acquainted with Leibniz since he is frequently mentioned in books and articles about Spinoza. Other than what I what I was exposed to about Leibnitz as a result, I knew very little about him. Other reviewers have suggested that the author of The Courtier and the Heretic, Matthew Stewart, has a bias in favor of Spinoza and against Leibnitz. Those reviewers appear to allege that his bias calls into question Stewart's credibility regarding Leibniz. I have no way of assessing the validity of those allegations, but It is clear from reading this book that Stewart's conclusion is that Spinoza was motivated by a sincere, honest, and consistent belief in the theses presented in his various writings and that Leibniz was rarely sincere, honest, or consistent. Regardless, The Courtier and the Heretic provides a vivid picture of the powerful influence of religion and contentious environment present during the lifetimes of both Spinoza and Leibniz. If one is concerned that the Courtier and the Heretic is not a balanced look at these two brilliant men, that concern may be warranted. But it is also entirely possible, and maybe even probable, that whatever imbalance is represented is justified. Leibnitz, while a brilliant polymath, does seem to have been an almost unapologetic opportunist with more intellectual power than conviction. Whether this is an accurate description of Leibniz, his lasting influence pales in comparison to that of Spinoza, the latter the conclusion of a wide array of centuries of serious students of philosophy. The Courtier and the Heretic is very readable, thoughtful, and incisive. Recommended reading for anyone interested in learning more about two fascinating individuals who continue to be the subject of debate even to the present day.
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Reviewed in the United States on December 8, 2018
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Leibniz is an awesome character, especially when juxtaposed to the other awesome characters and political figures and scientific thinkers in his age. Mathew Stewart is just amazing at weaving this all together. He clearly has a great handle on all this material, gets the philosophy in detail, an even sticks in some irony or sarcasm. I am a huge fan of his books, and have purchased a bunch of them. Good stuff for biography buffs, people interested in political philosophy, mathematical philosophy, and even Jewish philosophy, as Baruch Spinoza plays a prominent role as well
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Reviewed in the United States on October 13, 2020
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The author does a remarkable job of analyzing, explicating and comparing the thoughts of Spinoza and Leibniz. His style of expression makes even the most abstruse aspects of these philosopher's thoughts clear and understandable. Even speculations are well reasoned and sensible. An invaluable assistance to understanding these two philosophers and their responses to the coming of the modern age. An excellent choice in the study of Spinoza and Leibniz, and well worth the effort of close perusal.
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Ralph Blumenau
5.0 out of 5 stars
A fascinating story brilliantly told
Reviewed in the United Kingdom on February 26, 2006Verified Purchase
It is a brilliant idea to compare and contrast these two philosophers - not only in respect of their ideas, but also in respect of their personalities, life-styles and the historical settings in which they operated. They are both very difficult philosophers, and it is one of the many virtues of this sparkling book that they are made as accessible to the general public as they can be. Even so, the relevant passages will still be rather hard going for readers new to the ideas. Particularly close reading is required for chapter 16 near the end of the book, in which Stewart shows that Leibniz was entangled with Spinozism even when the differences between the two men’s philosophies appear at their starkest.
As for the description of their personalities, they come to life in the most vivid way. The different sides of Spinoza are arrestingly described, as is the vanity, the restless and pushy worldliness and the basic insecurity of Leibniz, of whose varied secular career we are also given an entertaining account.
Leibniz was a polymathic and imaginative thinker, but Stewart’s picture of him leaves one with the impression that, especially in his relationship with Spinoza, he was thoroughly duplicitous: flattering in his correspondence with him, but denouncing him in letters written to others. Stewart plays fair and provides what excuses he (and other authors) can find for Leibniz (pp. 114 to 119), but there is no doubt that Spinoza emerges from his pages as much the more admirable, honest, austere and courageous human being.
In 1670 Spinoza had published his Tractatus Theologico-Politicus, which caused such a European-wide storm of obloquy that he had arranged for his other books and papers to be published only after his death. Among these papers were letters he had received from Leibniz, and Leibniz was now terrified that their publication would compromise him: not simply because he had been in correspondence with Spinoza after the publication of the Tractatus and had even visited him for several days in 1676, just four months before Spinoza’s sudden death, but also because Leibniz’s papers show a constant battle within himself: there was so much of Spinoza’s thought which he found persuasive, and yet so much which he found undermining not only the orthodox idea of God, but, he thought, the very basis of morality. In his later writings Leibniz occasionally confessed that he had once been tempted by Spinoza’s ideas, but it became an obsession with him to brand Spinoza as a dangerous atheist and to ascribe non-existent Spinozist views to such as Isaac Newton and John Locke.
Leibniz thought that belief in a personal and benevolent God and in the immortality of the soul was necessary for human well-being and happiness; but, as Stewart several times points out, it was the beliefs themselves rather than their truth that mattered to him. He does not in fact seem to have been a very religious person himself: his faithful assistant Eckhart said that in the 19 years during which they worked together, he rarely saw him in church and never saw him take communion. And on his deathbed he refused the Last Sacraments.
I cannot help coming away from this book with the idea that not only was Spinoza by far the greater personality of the two, but also the clearer thinker. In grappling with Spinoza, Leibniz had to engage in intellectual fancies and contortions that seem to me totally absurd. I am probably missing something, since Bertrand Russell would call Leibniz “one of the supreme intellects of all time”, and Stewart’s own concluding pages express a sympathy for what Leibniz was all about which I cannot share.
The irony is that Leibniz was so frightened by the unorthodoxy of his own “solution” in La Monadologie that, like Spinoza in the case of his Ethics, he did not dare to have it published in his life-time. Curiously, Stewart does not mention that. And, describing the pathos of Leibniz’s last years, Stewart suggests that at the end of his life he had come to the conclusion that this was not, after all, the best of all possible worlds.
As for the description of their personalities, they come to life in the most vivid way. The different sides of Spinoza are arrestingly described, as is the vanity, the restless and pushy worldliness and the basic insecurity of Leibniz, of whose varied secular career we are also given an entertaining account.
Leibniz was a polymathic and imaginative thinker, but Stewart’s picture of him leaves one with the impression that, especially in his relationship with Spinoza, he was thoroughly duplicitous: flattering in his correspondence with him, but denouncing him in letters written to others. Stewart plays fair and provides what excuses he (and other authors) can find for Leibniz (pp. 114 to 119), but there is no doubt that Spinoza emerges from his pages as much the more admirable, honest, austere and courageous human being.
In 1670 Spinoza had published his Tractatus Theologico-Politicus, which caused such a European-wide storm of obloquy that he had arranged for his other books and papers to be published only after his death. Among these papers were letters he had received from Leibniz, and Leibniz was now terrified that their publication would compromise him: not simply because he had been in correspondence with Spinoza after the publication of the Tractatus and had even visited him for several days in 1676, just four months before Spinoza’s sudden death, but also because Leibniz’s papers show a constant battle within himself: there was so much of Spinoza’s thought which he found persuasive, and yet so much which he found undermining not only the orthodox idea of God, but, he thought, the very basis of morality. In his later writings Leibniz occasionally confessed that he had once been tempted by Spinoza’s ideas, but it became an obsession with him to brand Spinoza as a dangerous atheist and to ascribe non-existent Spinozist views to such as Isaac Newton and John Locke.
Leibniz thought that belief in a personal and benevolent God and in the immortality of the soul was necessary for human well-being and happiness; but, as Stewart several times points out, it was the beliefs themselves rather than their truth that mattered to him. He does not in fact seem to have been a very religious person himself: his faithful assistant Eckhart said that in the 19 years during which they worked together, he rarely saw him in church and never saw him take communion. And on his deathbed he refused the Last Sacraments.
I cannot help coming away from this book with the idea that not only was Spinoza by far the greater personality of the two, but also the clearer thinker. In grappling with Spinoza, Leibniz had to engage in intellectual fancies and contortions that seem to me totally absurd. I am probably missing something, since Bertrand Russell would call Leibniz “one of the supreme intellects of all time”, and Stewart’s own concluding pages express a sympathy for what Leibniz was all about which I cannot share.
The irony is that Leibniz was so frightened by the unorthodoxy of his own “solution” in La Monadologie that, like Spinoza in the case of his Ethics, he did not dare to have it published in his life-time. Curiously, Stewart does not mention that. And, describing the pathos of Leibniz’s last years, Stewart suggests that at the end of his life he had come to the conclusion that this was not, after all, the best of all possible worlds.
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josé fernando da silva
5.0 out of 5 stars
Spinoza e Leibniz, os dois grandes paradigmas de nosso tempo
Reviewed in Brazil on March 21, 2018Verified Purchase
Recomendo essa obra a todos que querem compreender o cerne das principais querelas ontológicas e axiológicas de nosso tempo. Enquanto Spinoza abole a ideia de um Deus pessoal, assumindo a liberdade como expressão da necessidade que define o indivíduo por oposição à ideia da liberdade como exercício de escolhas, rejeita noções como possibilidade/probabilidade como norte do universo, além de sua peremptória negação de qualquer cisão que separe o reino humano da esfera da Natureza e suas leis; Leibniz afirma uma visão de mundo que é hegemônica no cerne da maioria das pessoas: a pessoalidade de Deus, a tese da possibilidade de infinitos mundos, a defesa da liberdade como livre-arbítrio, o privilégio do homem dentro de tudo que foi gerado por Deus, etc. Nessas duas figuras, cujos pensamentos e condutas de vida foram tão antagônicas, delineiam-se as principais querelas sobre como concebemos o ser humano e sua inserção no mundo.
Northernenginner
4.0 out of 5 stars
good
Reviewed in Canada on April 15, 2015Verified Purchase
Acceptable delivery, a bit beat up but perfect for the price.
I have not had time to completely read the book, but of the few pages I have read, I know that I will enjoy it.
I have not had time to completely read the book, but of the few pages I have read, I know that I will enjoy it.
Volkan
5.0 out of 5 stars
Unique!
Reviewed in Germany on April 14, 2015Verified Purchase
A unique book! A masterpiece! I enjoyed every single page. I wish there were more works of this perfection. Thanks
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