Spinoza's Early Modern Eudaimonism: Corporeal and Intellectual Flourishing

This article explores Spinoza's distinctive contribution to the eudaimonistic tradition, which considers happiness (eudaimonia) to be the highest good. Most (if not all) ancient eudaimonists endorse some sort of hierarchy between mind and body, where one is always dependent on, or subordinate to, the other. In particular, many of them endorse ethical intellectualism, where mental things are considered more valuable than bodily ones. I argue that Spinoza, in contrast, considers mind and body ontologically and ethically identical and equal, thereby bringing something new to this ethical tradition. Cet article explore la contribution particuliere de Spinoza a la tradition eudaimoniste, qui considere le bonheur (eudaimonia) comme le bien supreme. La plupart (sinon la totalite) des eudemonistes anciens soutiennent une sorte de hierarchie entre l'esprit et le corps, ou l'un depend toujours de l'autre ou est toujours subordonne a celui-ci. En particulier, beaucoup d'entre eux adoptent l'intellectualisme ethique, ou les choses mentales sont considerees comme plus precieuses que les choses corporelles. Je soutiens que Spinoza, en revanche, considere l'esprit et le corps comme identiques et egaux sur le plan ontologique et ethique, apportant ainsi quelque chose de nouveau a cette tradition ethique.

Automated summary

This article explores Spinoza's distinctive contribution to the eudaimonistic tradition, highlighting how he considers mind and body to be ontologically and ethically identical and equal.