Philosophy Dictionary of Arguments

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Substance, philosophy: in the philosophical discussion, the substance is the assumed, not-determined, equilibrium, which is the basis of the changing forms or accidents of the objects. See also ousia, accidents, substratum.

Annotation: The above characterizations of concepts are neither definitions nor exhausting presentations of problems related to them. Instead, they are intended to give a short introduction to the contributions below. – Lexicon of Arguments.

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Baruch Spinoza on Substance - Dictionary of Arguments

Holz I 31
Substance/Spinoza: is with him unique according to its nature, infinite, and indivisible.
Substance/HegelVsSpinoza: whoever starts from the thought prerequisite of the substantial unity of the world and the experience prerequisite of the qualitative difference of beings (of manifoldness) can conceive this manifoldness only as manifestations or aspects of the one substance, in which "all that one had taken for true, has perished."
This, however, reveals the actual presupposition of thinking, the difference in the content of thought. Leibniz saw the danger.
I 32
Hegel: one must not "let the multiplicity disappear in the unity".
If deduction is only possible as a reduction (as in Spinoza), this would be the self-abolition of the world in thought.
Holz I 62
Identity Principle/objective cognition/Leibniz: The objective unity of the world can also be shown independently of my perception, it is evident in the way of givenness of every consciousness content in itself. (Everything appears as what it appears).
Adequacy does not matter here.
"Tantum est quantum est, tale est quale est". Pre-predictive being a priori.
Problem: then the phenomena are still mere moments of the one and only substance, as in Spinoza.
Substance/Spinoza: no being is to be justified against the universe in its own being. Rather, the reduction of identical sentences would lead to an "ens absolute infinitum" in Spinoza, from which "it follows that there is only one substance and that it is infinite."
However, this reduction can only come to a beginning with a waiver of the substantial existence of the many individuals.
I 63
VsSpinoza: if one accepts the existence of the individual, the problem is insoluble for Spinoza.
He solves the problem, or it does not come into his field of view, because he conceives the essence of the human only as formed from certain modifications of the attributes of God.
With this, the Cartesian doubt is covered up. The ego cogitans becomes the mere appearance, the annexation of the self-assured unity of God.
Thus Spinoza returns to medieval realism.
Thus the rationality of the factual cannot be justified. ((s) > "What is real, is also reasonable").

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Höffe I 232
Substance/Spinoza/Höffe: The only substance that exists, God, is cause of itself (causa sui); the different basic forms of reality are nothing else but attributes of God. This indwelling (immanence) of all things in God and God in all things amounts to a pantheism (All-God doctrine: God is everything and in everything). It excludes a transcendent concept of God that transcends the world and, although its system starts from a concept of God, it brings Spinoza the then almost fatal accusation of atheism (1).

1. Spinoza. Ethica ordine geometrico demonstrata, 1677

Explanation of symbols: Roman numerals indicate the source, arabic numerals indicate the page number. The corresponding books are indicated on the right hand side. ((s)…): Comment by the sender of the contribution. Translations: Dictionary of Arguments
The note [Author1]Vs[Author2] or [Author]Vs[term] is an addition from the Dictionary of Arguments. If a German edition is specified, the page numbers refer to this edition.

Spinoza I
B. Spinoza
Spinoza: Complete Works Indianapolis 2002

Holz I
Hans Heinz Holz
Leibniz Frankfurt 1992

Holz II
Hans Heinz Holz
Descartes Frankfurt/M. 1994

Höffe I
Otfried Höffe
Geschichte des politischen Denkens München 2016

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Ed. Martin Schulz, access date 2021-06-15
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