Spinoza’s ‘Infinite Modes’ Reconsidered

My two principal aims in this essay are interconnected. One aim is to provide a new interpretation of the ‘infinite modes’ in Spinoza’s Ethics. I argue that for Spinoza, God, conceived as the one infinite and eternal substance, is not to be understood as causing two kinds of modes, some infinite and...

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Main Author: Kristin Primus
Format: Article
Language:English
Published: Aperio 2019-12-01
Series:Journal of Modern Philosophy
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Online Access:https://jmphil.org/article/id/2108/
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author Kristin Primus
author_facet Kristin Primus
author_sort Kristin Primus
collection DOAJ
description My two principal aims in this essay are interconnected. One aim is to provide a new interpretation of the ‘infinite modes’ in Spinoza’s Ethics. I argue that for Spinoza, God, conceived as the one infinite and eternal substance, is not to be understood as causing two kinds of modes, some infinite and eternal and the rest finite and non-eternal. That there cannot be such a bifurcation of divine effects is what I take the ‘infinite mode’ propositions, E1p21–23, to establish; E1p21–23 show that each and every one of the immanent effects of an infinite and eternal God is an infinite and eternal mode. The other aim is to show that these propositions can be understood as part of an extended critical response to Descartes’s infamous doctrine that God creates eternal truths and true and immutable natures. If we have the correct (Spinozan) conceptions of what God is and how God works, we see that an eternal and infinite God can only be understood to cause ‘eternal truths,’ and that these eternal truths are infinite and eternal modes of God.
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spelling doaj-art-1ccb01cc5bf5472b9b521f6b1bf9c02a2025-01-31T16:07:55ZengAperioJournal of Modern Philosophy2644-06522019-12-011010.25894/jmp.2108Spinoza’s ‘Infinite Modes’ ReconsideredKristin Primus0 My two principal aims in this essay are interconnected. One aim is to provide a new interpretation of the ‘infinite modes’ in Spinoza’s Ethics. I argue that for Spinoza, God, conceived as the one infinite and eternal substance, is not to be understood as causing two kinds of modes, some infinite and eternal and the rest finite and non-eternal. That there cannot be such a bifurcation of divine effects is what I take the ‘infinite mode’ propositions, E1p21–23, to establish; E1p21–23 show that each and every one of the immanent effects of an infinite and eternal God is an infinite and eternal mode. The other aim is to show that these propositions can be understood as part of an extended critical response to Descartes’s infamous doctrine that God creates eternal truths and true and immutable natures. If we have the correct (Spinozan) conceptions of what God is and how God works, we see that an eternal and infinite God can only be understood to cause ‘eternal truths,’ and that these eternal truths are infinite and eternal modes of God.https://jmphil.org/article/id/2108/infinite modeseternal truthstrue and immutable naturesSpinoza’s response to Descartesdivine causation
spellingShingle Kristin Primus
Spinoza’s ‘Infinite Modes’ Reconsidered
Journal of Modern Philosophy
infinite modes
eternal truths
true and immutable natures
Spinoza’s response to Descartes
divine causation
title Spinoza’s ‘Infinite Modes’ Reconsidered
title_full Spinoza’s ‘Infinite Modes’ Reconsidered
title_fullStr Spinoza’s ‘Infinite Modes’ Reconsidered
title_full_unstemmed Spinoza’s ‘Infinite Modes’ Reconsidered
title_short Spinoza’s ‘Infinite Modes’ Reconsidered
title_sort spinoza s infinite modes reconsidered
topic infinite modes
eternal truths
true and immutable natures
Spinoza’s response to Descartes
divine causation
url https://jmphil.org/article/id/2108/
work_keys_str_mv AT kristinprimus spinozasinfinitemodesreconsidered