Spinoza: Liberal Democratic Religion

Spinoza: Liberal Democratic Reli " glon PETER SLYOMOVICS IN THE APRIL 198~ issue of the Journal of the History of Philosophy, Gerald M. Mara argued that Spinoza's view of liberal politics possesses systematic dimensions rooted in human nature. He added that Leo Strauss's view that prudence is the notion which underlies Spinoza's political philosophy is only partially correct. In my opinion these systematic elements which Mr. Mara points out affect Spinoza's conception of religion as well as his politics. His goal in the Theological-Political Treatise' is to create a rational religion for common man that enhances his individual moral awareness. In this sense there are liberal democratic elements in his religion which make it resemble his politics. It is undoubtedly true that, as Strauss claims, the existence of a rational conception of religion in a society would benefit the philosopher. ~ However, it is not Spinoza's primary aim, in the Theological-Political Treatise, to establish a society favorable to the philosopher. The philosopher, as any member of a society, would derive advantage from a view of religion that would put an end to the irrational religious strife of the Middle Ages. For Spinoza, the goal of religion is to develop the moral capacities of common man without recourse to traditional "superstitions." In this connection, common man would be allowed to espouse any metaphysics he desired as long as he subscribed to the basic moral norms of religion. Freedom is, therefore, a privilege which is relevant to all men, not only for the philosopher, in Spinoza's ideal State. Thus religion, according to Spinoza, is primarily a mass phenomenon . It is liberal democratic in that it preserves the individual freedom of all its adherents. i. I employ R. H. M. Elwes' translation, The Chief Worksof Benedictde Spinoza(New York: Dover Publications, 1951).The Latin text used is CarlGebhardt, ed., SpinozaOpera(Heidelberg: Carl Winters, 1925). 2. See Leo Strauss, Spinoza'sCritiqueo]Religion, trans. Else Sinclair (New York: Schocken Books, 1965),112.Straussargues that Spinoza'smainconcern is"withfreedomofphilosophizing." [499] 500 JOURNAL OF THE HISTORY OF PHILOSOPHY 23:4 OCTOBER 1985 In this essay I propose to examine Spinoza's notion of religion. My claim is that Spinoza attempted to create a rational religion, the purpose of which was to teach the mass of common men morality while maintaining--indeed developing--their individual rational capacities. For Spinoza, religion did not have to function like superstition. Though he shared Hobbes's pessimism with regard to man's nature, he had a greater belief in the power of reason to overcome the passions3 and elevate common men to a relatively high degree. In the light of this understanding of Spinoza's conception of religion, I would like to show that religion, for him, is connected to reason, albeit not the fully developed reason of the philosopher. Secondly, I would like to show that for Spinoza religion is distinct from politics and does not, as Strauss argues, possess a uniquely political importance. Thirdly, 1 would like to show how a rational religion is fully compatible with freedom of thought, for all men and not just for the philosopher. Spinoza's is a revolutionary program for an enlightened religion which would harmonize with modern secular Europe and replace the medieval brand of superstitious religion. 1. THE RATIONAL STATUS or MORALITY Spinoza has pointed out on numerous occasions in all his works that while the imagination and the passions are destructive, reason is most in man's self-interest. Man's conatus impels his mind to the improvement of the intellect thereby creating the possibility of rational action. Wisdom informs men that passions are the source of perpetual conflict. On the other hand all men are aware that reason offers the means of employing the intellect to overcome the problematics of life. Determining the rational status of religion is therefore crucial. If religion were subject only to the imagination, it would be of little value. But, as Spinoza sees it, religion is not exclusively linked to imagination. Indeed, what Spinoza conceives as the ideal religion, apostolic Christianity,4 the religion of Jesus and Paul, he perceives as possessing a high degree of common sense reason...