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Betraying Spinoza: The Renegade Jew Who Gave Us Modernity | 
 enlarge | Author: Rebecca Goldstein
Publisher: Schocken
Category: Book
List Price: $19.95
Buy Used: $9.81
You Save: $10.14 (51%)
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Rating:  31 reviews
Sales Rank: 45541
Media: Hardcover
Pages: 304
Number Of Items: 1
Shipping Weight (lbs): 0.2
Dimensions (in): 7.6 x 4.6 x 1.3
ISBN: 0805242090
Dewey Decimal Number: 199.492
EAN: 9780805242096
ASIN: 0805242090
Publication Date: May 30, 2006
Availability: Usually ships in 1-2 business days
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Product Description
In 1656, Amsterdam’s Jewish community excommunicated Baruch Spinoza, and, at the age of twenty–three, he became the most famous heretic in Judaism. He was already germinating a secularist challenge to religion that would be as radical as it was original. He went on to produce one of the most ambitious systems in the history of Western philosophy, so ahead of its time that scientists today, from string theorists to neurobiologists, count themselves among Spinoza’s progeny.
In Betraying Spinoza, Rebecca Goldstein sets out to rediscover the flesh-and-blood man often hidden beneath the veneer of rigorous rationality, and to crack the mystery of the breach between the philosopher and his Jewish past. Goldstein argues that the trauma of the Inquisition’s persecution of its forced Jewish converts plays itself out in Spinoza’s philosophy. The excommunicated Spinoza, no less than his excommunicators, was responding to Europe’s first experiment with racial anti-Semitism.
Here is a Spinoza both hauntingly emblematic and deeply human, both heretic and hero—a surprisingly contemporary figure ripe for our own uncertain age.
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| Customer Reviews: Read 26 more reviews...
 Excellent in many dimensions June 13, 2006
Daniel Shaw (Richmond, VA USA)
79 out of 84 found this review helpful
"Betraying Spinoza" -- the first book I've dogeared and filled with margin notes in years -- is fascinating and fulfilling in many areas:
Philosophy -- I spun over Spinoza in a survey course decades ago, and am now surprised to discover that his oh-so systematic approach makes great sense once I see through his Euclidean screen. Goldstein barely hints that Spinoza's system resonates perfectly with today's brain science, though suffering the same shortfall when it comes to an explanation for consciousness. In any case, wholly unique and miles ahead of Descartes because free of the limits Christianity imposed at this dawn of the Age of Reason.
History -- Before reading this I was ignorant of the "Golden Age" of Jewish culture in Iberia under the Moslem occupation, of the lasting impact of the Spanish/Portugese Inquisition on those who faced the "convert or die" ultimatum and chose to convert.
I also knew very little about the history of Jewish thought during this time, the connection of the Inquisition to the rise of Cabbalism, etc. (Those more familiar with Judaica will have an easier time with some terminology.)
Theology -- Putting full trust in reason and God rather than the Bible, Spinoza is as relevant today as when he stood alone in a world that was trying to fine harmony between Christianity and science, and contorting both in the process. As Goldstein doesn't need to dwell on a statement of faith from Albert Einstein to demonstrate Spinoza's relevance today.
A "Great Read" -- This book also demonstrates that Goldstein is both a daring scholar and a damn fine writer. She lets you know before veering into speculation, not too often and each time a worthwhile expedition.
Highly recommended!
Perspective on the view from nowhere July 13, 2006
J. C. Woods (Malden, MA USA)
34 out of 39 found this review helpful
The "problem" of Spinoza's philosophy is its complete rejection of the personal (I say this with that caveat that it wasn't a problem for Spinoza himself). All personal differences, all individual qualities all purely personal joys and pains are to be subsumed in philosophy by a vision sub speci aeterni (from nowhere). This does not mean that he rejects emotion, but rather, he sees through them, giving us a subtle theory that explains to the mind why it should consider them imposteurs. This naturally means that Spinoza is hidden in his work (it would not do to say anything personal about himself in a work advocating impersonality).
This is the point of Betraying Spinoza. Goldstein, as a Jew, helps Christian and perhaps even Jewish readers to penetrate the wall of geometry Spinoza sets between himself and his reader enabling them to see him in context. What issue did Spinoza, a Sephardic Jew born in exile in the Netherlands due to his family's flight from the Spanish Inquisition and excommunicated permanently from the Jewish community there at an early age, fight for with such passionate intensity? What ideas were current in his childhood that put him on a collision course with the religion elders of his community at age 23? How did he sustain himself as an individual without a religious community in a time that community and idenity were one and the same? This is the guy, after all, who invented the concept "separation of Church and State." How did he get there?
Goldstein tells a fascinating tale equating Spinoza's education in 1600's with her own in 1960's New York, telling us what she was taught about Spinoza as a child and what she learned to teach of him as an adult. This degree of personalization violates Spinoza. He would be spinning in his grave, if he were actually in his grave.
What price dissent? August 28, 2006
Stephen A. Haines (Ottawa, Ontario Canada)
29 out of 30 found this review helpful
The era known as The Enlightenment is characterised by many breaks with tradition. Protestant Christianity had consolidated its gains against the monolithic Roman Church, raising national consciousness in the process. The printing press expanded the reach of knowledge and imperialism added new discoveries of nature. Although the religious wars that had racked Europe had subsided, an expanded view of the world had raised new challenges. If the world was so vast and varied, where was humanity's true place in it? One man brought many of the questions together and formulated a new version of faith. Baruch Spinoza, an Amsterdam Jew, instilled a religion based on reason. In this captivating account of the roots of Spinoza's thinking, Goldstein has done more than simply delineate his life. She firmly establishes that excommunicated as he was, Spinoza remained fundamentally Jewish. More so, perhaps, than any of his contemporaries or predecessors.
Goldstein's own introduction to Spinoza opens the narrative and is brought back many times to make various points. Her yeshiva teacher, in the best Orthodox tradition, berated the memory of Spinoza as a radical and atheist. Burning with questions she dared not utter, Goldstein went through university and to a teaching position of her own. Assigned a course on 17th Century thinkers, she was forced to delve into Spinoza's life and writings. Between her own reading and student questions, Goldstein was driven to better understand her subject. She found a man leading an isolated life, banished by his community, who still carried the heritage of his ancestors as part of his mental baggage. The dichotomy led Spinoza to consider that Europe's religions were under the thrall of a variety of man-made ideologies, dogmas and practices. The god, he declared, was all-pervasive and one with Nature. All intermediaries between humanity and the deity must be cast aside. No human can know or assess another. Hence, Goldstein concedes she's "betraying Spinoza" by trying to determine the roots of his thinking.
In explaining the origins of Spinoza's concepts, Goldstein takes us on a complex journey. She recounts the history of the Jews on the Iberian peninsula and their ouster at the restoration of the Catholic Monarchs. Jews had long been under pressure to convert in the Christian realm, perhaps nowhere more so than in Spain and Portugal. These "New Christians" developed tricks to retain their Jewishness while living in Catholic communities. Those who were driven out found a haven of sorts in The Netherlands. Amsterdam was a city of uneasy tolerance toward the Jewish community. Only because the Calvinists feared and despised the Roman Catholics more than the Jews were the latter allowed to practice their religion. Disturbances, such as contention over religious issues might shatter that fragile arrangement. Spinoza, although neither the first nor the only, threatened the stability of Jews in Amsterdam. To excise this threat, Spinoza, still only a young man, was excommunicated - permanently.
Goldstein notes that in the years prior to his exile, Spinoza had been a star pupil in the Amsterdam synagogue. Well versed in Jewish law and history, he was clearly not a dissident for simple reasons. His family's success had placed him in a strong position in the community. He might have simply remained with his brother engaged in commercial activities. Instead, he raised questions the rabbis didn't want to hear. Many of the traditional teachings, such as those of Maimonides - considered the greatest of Mediaeval Jewish thinkers - were rejected by Spinoza. The Thirteen Articles of Faith proposed by Maimonides were considered empty in Spinoza's view. Knowledge, not blind faith, was the young exile's answer. He contended that "my purpose is to explain, not the meaning of words, but the nature of things." Only in this way, he argued, can the deity be known and understood.
Spinoza's stance has led to his being considered the founder of modern philosophy. Certainly his views are a great departure from his contemporary, Descartes, who is credited with the same title by others. Spinoza, however, didn't arabesque around the existence or behaviour of the deity. He firmly insisted that observation and the application of proofs will render the deity accessible to those who persevere. That it all ends with death wasn't something Spinoza mourned, as Descartes did. A fulfilled life surmounts that grim termination.
Although this book is hardly a "life", its comprehensive approach, even if it seems overfocussed to the new reader, makes it a valuable contribution. There are a few good biographies of Spinoza available, but this work provides a fresh insight in the exile's thought. It is a fitting companion to any biography. [stephen a. haines - Ottawa, Canada]
 a good read but ultimately not that satisfying February 22, 2007
pandajama
25 out of 26 found this review helpful
I think the author had a hard time deciding what she wanted this book to be. It makes a good start at a new historicist effort to understand Spinoza, but is too weak on his text to do that, so it ends up being just a history lesson (albeit an interesting one). It veers into memoir for a time, also interesting, but again too sparse to have much of a point. Then there is the explication of Spinoza's Ethics, but it's way too skeletal to be worth all the pages you have to read to get there. In the end the reader will have a good grasp of a sliver of European history, a decent idea of Spinoza's biography, and a wee bit of an understanding of his philosophy. If that's what you want, this book might be for you. But really it's a weak piece of popular philosophy that isn't going to be satisfying for a person who wants to grapple with Spinoza's thought.
 Spinoza betrayed his community... December 8, 2006
Sam (Bend)
15 out of 49 found this review helpful
To secularist in every shape, form, and fashion...Spinoza is a saint, but to the Sefardim, a people that I belong to, he is a traitor.( I named my Labrador retriever after him) Philosophically speaking, to deny his cleverness in speech and thought would be wrong. Yet, Baruch Espinoza belonged/s to a people that continues to fight for their Spiritual identity. Him being the son of a prominant converso ba'al Teshuba( returning Jew) in Amsterdam at the time, meant he had an indispensible responsibility to continue the religious flame of his Iberian predecessors. Which he convinently dropped and sold for notority and the pursuit of secular studies.
The Sefardim are people who historically speaking, do not oppose secular studies. This can be traced to pre-expulsion Spain with such luminaries as Moises Maimonides, who was a brilliant medival phislosopher, yet held to the religion of his forefathers with fortitude and zeal. As a matter of fact, this special aura is what distinguishes us Separditas to the rest of the Jewish nation. We hold worldly studies in high esteem, yet we are observant Jews through and through. Not Espinoza, he could have brought such greatness to Talmudic thought, and still continue with his worldly pursuits, but instead he shamed himself and his people by negating his responsibility and his clever mind.
Even though his cherem (ex-communication)has been recinded, we the true Iberian Sefardim hold him in the highest contempt for his betrayal. And in my house, Baruch Espinoza sleeps outside because of it.
With this said, Goldstein's potrayal of Spinoza is skewed and out of harmony with the prevelent thought of modern day intellectual Sefardim.(For a better treatise on this, read Jose Faur's In The Shadow of history Jews and Conversos at the Dawn of Modernity) Being a citizen of the modern world does not necessitate negating ones heritage or beliefs for the pursuit of intellectual insights. Let's be realistic, modernity brought us greater disparity. What was supposed to bring us a utopian world quickly became neferious and dangerous, history has shown us that much.
Shmuel Fuentes Hazzan
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