Genevieve Lloyd (1941) Spinoza and the philosophical life: Living with necessity [1]

Werd vorig jaar Moira Gatens uit Australië naar Nederland gehaald om enige colleges te geven, nu komt Genevieve Lloyd (Emeritus Professor in Philosophy, University of New South Wales, Australië), komende maand naar Nederland om een aantal openbare en besloten colleges te geven. [Zie aan het eind*]

 

Genevieve Lloyd schreef diverse boeken, waarvan lange tijd haar eerste haar het bekendst maakte: The Man of Reason: 'Male' and 'Female' in Western Philosophy [Routledge, 1e 1984, 2e 2002].

Ook schreef ze meerdere boeken over Spinoza en ontwikkelde zich tot een gewaardeerde autoriteit in het Spinozisme.

Het grappige, als je dat zo mag zeggen, is dat ze toen ze haar eerste boek, The Man of Reason, schreef nog nauwelijks iets met Spinoza had en waarschijnlijk nog weinig van hem wist. Wie nu van haar autoriteit in de Spinozakunde op de hoogte is, zou misschien denken dat The Man of Reason over Spinoza gaat, toch immers dé man van leven naar de rede! Maar Spinoza komt in dat boek dat over gender gaat, helemaal niet voor; zijn naam wordt slechts eenmaal genoemd.

Ze vat zelf samen: “By the Man of Reason I mean the ideal of rationality associated with the rationalist philosophies of the seventeenth century.” Als ik het wel begrepen heb interesseert haar “the symbolic gendering of philosophical notions.” Ze behandelt Plato, Philo, Augustinus, Aquinas, Descartes, Hume, Rousseau, Kant, Hegel, Sartre en De Beauvoir. Niet Spinoza dus.

Door de keuze voor deze filosofen werd de transcendentale positie van de geest boven het lichaam als een mannelijk principe gepresenteerd. "It is not a question simply of the applicability to women of neutrally specified ideas of rationality, but rather of the genderization of the ideas themselves. An exclusion or transcending of the femenine is built into past ideals of Reason as the sovereign human character trait and correlatively, (...) the content of femininity has been partly formed by such processes of exclusion" (p. 37)

In het voorwoord tot de tweede editie beschreef ze hoe ze inmiddels ontdekte hoe de filosofie van Spinoza een heel andere behandeling van de kernkwesties van het boek zou hebben geleverd. Ook al behandelt Spinoza zelf dat thema niet, zijn filosofie van de geest als ‘idee van het lichaam’ zou volkomen anders dan Descartes, die ze wel uitvoerig behandelde, alle aanleiding hebben gegeven om te behandelen hoe ook de geest vrouwen, gezien haar andere lichaam, van andere dingen vervuld moet zijn dan mannen.

Dit heeft ze enigszins, maar toch bescheiden, kunnen corrigeren In het 9e hoofdstuk dat ze bijdroeg aan Ann Garry, Marilyn Pearsall (Eds.) Women, knowledge, and reality: explorations in feminist philosophy. [Routledge, 2e herzien 1996]

Ze haalt er Spinoza's "vrouwelijke" medelijden naar voren. "The ideal, again, is a masculine one. The ultimate horror for Spinoza's man of Reason is to be "womanish," which is equated with being under the sway of passions, untransformed by reason. The full picture is of a man detached from changeable objects of passion to the point where temporal transience, including the fact of death, is of no consequence.”

Spinoza
Inmiddels had ze dus Spinoza ontdekt en over hem de volgende boeken geschreven:

 

 

• Part of Nature: Self-Knowledge in Spinoza’s Ethics (Cornell University Press, 1994)

 

 

 

 

 

 

 

   

Spinoza and the Ethics (Routledge, 1996). introduces and assess:

- Spinoza's life, and its connection with his thought

- The text of the Ethics

- Spinoza's continuing relevence to contemporary philosophy  -     books,google


 

Voorkant

Collective Imaginings: Spinoza, Past and Present (with Moira Gatens) (Routledge, 1999);

Why would the work of the 17th century philosopher Benedict de Spinoza concern us today? How can Spinoza shed any light on contemporary thought?
In this intriguing book, Moira Gatens and Genevieve Lloyd show us that in spite of or rather because of Spinoza's apparent strangeness, his philosophy can be a rich resource for cultural self-understanding in the present.
Collective Imaginings draws on recent re-assessments of the philosophy of Spinoza to develop new ways of conceptualising issues of freedom and difference. This ground-breaking study will be invaluable reading to anyone wishing to gain a fresh perspective on Spinoza's thought

Spinoza. [Series: Critical Assessments of Leading Philosophers]. London/New York, Routledge, 2001, (4 Volumes - 1,604 pages).
These volumes provide a comprehensive selection of high quality critical discussions of his philosophy published in, or translated into English since 1970. The collection is designed to allow current debates on key themes to be followed through in depth. At the same time, the selection and organisation of the articles give readers an appreciation of the diversity of philosophical approach and interpretation that characterises recent Spinoza scholarship.

Volume I. Context, Sources and Early Writings
Spinoza's Life and Intellectual Context
Spinoza's Sources
The Early Writings

Volume II. The Ethics
God: Substance and Attributes
Minds and Bodies
The Will: Judgement and the Passions
Issues of Life and Death
Love, Desire and the Transition to Freedom
The Eternity of Mind

Volume III. The Political Writings
Politics, Religion and Society
Liberalism, Power and Democracy
Freedom and Responsibility

Volume IV. The Reception and Influence of Spinoza's Philosophy

Over haar recenste boek in een volgend blog.  

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Haar komende lezingentoer:

Op 2 mei is in Utrecht de “Doing Gender lecture by Genevieve Lloyd: ‘Cosmopolitan Imagining: The Enlightenment and its Future’ [hier méér]

Op 3 mei geeft ze een “expert seminar on Descartes and the philosophical life.” [hier méér]

Op zaterdag 14 mei 2011 geeft ze een lezing tijdens de jaarlijkse ledenvergadering van de Ver. Het Spinozahuis: Genevieve Lloyd - Spinoza and the Idea of the Secular
Charles Taylor, in his book A Secular Age, argues that the period of the Enlightenment saw a transformation in the understanding of the basis of human moral motivation. With the shift from “transcendence” to “immanence”, the demands of morality came to be grounded in the understanding of human nature itself, rather than in belief in an after-life of reward or punishment. For Taylor these conceptual shifts amount to a “milestone in human history”, making possible the modern idea of the secular.
The Enlightenment is now often associated with hostile repudiation of religious belief. Its legacy in contemporary thought is regarded as the triumph of “the secular” over religion. However, the legacy of the Enlightenment is more subtle than is suggested by that familiar narrative of progress away from religion towards secular modernity; it can be seen as not so much a matter of repudiating religion as of accommodating it into a shared “public space of reason”. 

Taking Taylor’s narrative as a frame, this lecture explores Spinoza’s relations with the emerging idea of the secular.  Topics addressed include: Spinoza’s treatment of virtue; his account of the relations between theology and philosophy; his own responses to imputations of “atheism”; and, especially, his rejection of conventional religious ideas of immortality. By examining passages in his correspondence, together with his treatment of those themes in his major works, the lecture argues that Spinoza played a major role in the transformation of the idea of the secular. Central to the argument will be a discussion of the implications of his philosophy for later ideas of tolerance, centred on a comparison with Locke’s Letter Concerning Toleration.  [hier méér]

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