Date: Sat, 31 Jan 1998 17:24:53 -0500 (EST) From: Kelly Timothy Lynch <ktlynch-AT-vex.net> Subject: Inkonsequenz Spinozas (9 of 11) (9 of 11) (IV cont) Now in the case of God or Nature, which is absolutely infinite, perfect, and in itself, the equivalent of the conatus is infinite causa sui (cause of itself; see Part I, Def. 1), that is, God's infinite power, and this could, in a sense, be described as self-preservation, since nothing greater or more perfect than God exists or can can exist. But no finite thing is in itself absolutely; the axiom to Part IV, stating that everything in nature is surpassed in strength and power by something else, is another expression of this. Since no finite thing is in itself absolutely, the conatus or the striving of an individual to preserve himself, as Spinoza puts it often enough in Part IV, must be not just a will to merely exist or survive, but rather a will to greater expression of the individual's essence or being, to a greater degree of "being in itself", of power, of perfection in its being--although, of course, a drive for survival is presumably a frequent consequence of this conatus. "For no individual thing can be said to be more perfect because for a longer time it has persevered in existence." (Part IV, Preface) Hence, for example, the wording of proposition 20 of Part IV, the first proposition to speak of virtue, is in terms of degrees of virtue, a point analogous to the one we noted in reference to proposition 6 of Part III. It is also noteworthy that Spinoza takes the trouble to show that the desire to be happy, to act and live well, implies the desire to exist simply (Part IV, Prop. 21). Still, it must be admitted that Spinoza's wording is at times misleading on this point, particularly in Part IV, and this fact seems to be at least a partial vindication of Nietzsche's remark. Having raised the question of vindicating Nietzsche's remark, we are struck by the fact that as an historical thesis, concerning, say, the origin of Darwin's "struggle for survival", it is highly implausible. Spinoza's actual historical influence was hardly that great, a fact of which Nietzsche was presumably not ignorant. Spinoza is, on this level, being used by Nietzsche as a representative of a certain line of thought, and Nietzsche's remark is to this degree not aimed at Spinoza personally at all--a strategy which, I note in passing, is typical of Nietzsche. To understand this more clearly, we would have to not only look at Nietzsche, but also take a more careful look at Spinoza's derivation of the conatus in _Ethics_ III; this I will, however, leave for another time. Kelly Timothy Lynch || "Dei potentia est ktlynch-AT-vex.net || ipsa ipsius essentia." Toronto, Ontario, Canada || Spinoza --- from list nietzsche-AT-lists.village.virginia.edu ---
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