Theory of Knowledge
Spinoza commenced this treatise with the intention of digging deep into the problem of Knowledge, but the work was never completed. In his other works epistemological discussions are intimately linked with the rest of his philosophy. Indeed, even in the Treatise on the Improvement of the Understanding epistemological views are almost inseparably connected with ethical and religious ones. That is the consequence of his characteristic conception of "Knowledge". For Spinoza "Knowledge" is "life", not in the sense that contemplation is the highest life, but in the sense that knowledge is the means of holding together the threads of life in a systematic unity that can fill its proper place in the cosmic system. In this sense the effort after the highest knowledge becomes part of the cosmic activities by which cosmic unity is maintained, and so part of the very life of God.
There are two things which must be borne in mind in connection with Spinoza's conception of knowledge. The first is his insistence on the active character of knowledge. The ideas or concepts by means of which thought construes reality are not like "lifeless pictures on a panel"; they are activities by which reality is apprehended; they are part of reality, and reality is activity. The second point is that Spinoza does not divorce knowing from willing. Man always acts according to his lights. If a man's endeavours appear to fall short of his knowledge, that is only because his knowledge is not really what it is held to be, but is wanting in some respect. On the one hand, reason, for Spinoza, is essentially the "practical reason". On the other hand, the highest expression of willing is experienced in that striving for consistency and harmony which is so characteristic of reason. For Spinoza, then, as for Francis Bacon and all the Renaissance thinkers, "Knowledge is power", but in a much deeper sense than Bacon intended.
Read more about this topic: Tractatus De Intellectus Emendatione
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