Spinoza used the terminology of Descartes, and also published an account of his system. For we find the first of Spinoza's works entitled “An Exposition according to the geometrical method of the principles of the Cartesian philosophy.” Some time after this he wrote his Tractatus theologico-politicus, and by it gained considerable reputation. Great as was the hatred which Spinoza roused amongst his Rabbis, it was more than equalled by the odium which he brought upon himself amongst Christian, and especially amongst Protestant theologians — chiefly through the medium of this essay. It contains his views on inspiration, a critical treatment of the books of Moses and the like chiefly from the point of view that the laws therein contained are limited in their application to the Jews. Later Christian theologians have written critically on this subject, usually making it their object to show that these books were compiled at a later time, and that they date in part from a period subsequent to the Babylonian captivity; this has become a crucial point with Protestant theologians, and one by which the modern school distinguishes itself from the older, greatly pluming itself thereon. All this, however, is already to be found in the above-mentioned work of Spinoza. But Spinoza drew the greatest odium upon himself by his philosophy proper, which we must now consider as it is given to us in his Ethics. While Descartes published no writings on this subject, the Ethics of Spinoza is undoubtedly his greatest work; it was published after his death by Ludwig Mayer, a physician, who had been Spinoza's most intimate friend. It consists of five parts; the first deals with God (De Deo). General metaphysical ideas are contained in it, which include the knowledge of God and nature. The second part deals with the nature and origin of mind (De natura et origine mentis). We see thus that Spinoza does not treat of the subject of natural philosophy, extension and motion at all, for he passes immediately from God to the philosophy of mind, to the ethical point of view; and what refers to knowledge, intelligent mind, is brought forward in the first part, under the head of the principles of human knowledge. The third book of the Ethics deals with the origin and nature of the passions (De oriqine et natura affectuum); the fourth with the powers of the same, or human slavery (De servitute humana seu de affectuum viribus); the fifth, lastly, with the power of the understanding, with thought, or with human liberty (De potentia intellectus seu de libertate humana). Kirchenrath Professor Paulus published Spinoza's works in Jena; I had a share in the bringing out of this edition, having been entrusted with the collation of French translations.

What It Means

This is a placeholder explanation generated by the low-overhead model. It interprets "Spinoza used the terminology of Descartes, and also published an account of his system. For we find the first of Spinoza's works entitled “An Exposition according to the geometrical method of the principles of the Cartesian philosophy.” Some time after this he wrote his Tractatus theologico-politicus, and by it gained considerable reputation. Great as was the hatred which Spinoza roused amongst his Rabbis, it was more than equalled by the odium which he brought upon himself amongst Christian, and especially amongst Protestant theologians — chiefly through the medium of this essay. It contains his views on inspiration, a critical treatment of the books of Moses and the like chiefly from the point of view that the laws therein contained are limited in their application to the Jews. Later Christian theologians have written critically on this subject, usually making it their object to show that these books were compiled at a later time, and that they date in part from a period subsequent to the Babylonian captivity; this has become a crucial point with Protestant theologians, and one by which the modern school distinguishes itself from the older, greatly pluming itself thereon. All this, however, is already to be found in the above-mentioned work of Spinoza. But Spinoza drew the greatest odium upon himself by his philosophy proper, which we must now consider as it is given to us in his Ethics. While Descartes published no writings on this subject, the Ethics of Spinoza is undoubtedly his greatest work; it was published after his death by Ludwig Mayer, a physician, who had been Spinoza's most intimate friend. It consists of five parts; the first deals with God (De Deo). General metaphysical ideas are contained in it, which include the knowledge of God and nature. The second part deals with the nature and origin of mind (De natura et origine mentis). We see thus that Spinoza does not treat of the subject of natural philosophy, extension and motion at all, for he passes immediately from God to the philosophy of mind, to the ethical point of view; and what refers to knowledge, intelligent mind, is brought forward in the first part, under the head of the principles of human knowledge. The third book of the Ethics deals with the origin and nature of the passions (De oriqine et natura affectuum); the fourth with the powers of the same, or human slavery (De servitute humana seu de affectuum viribus); the fifth, lastly, with the power of the understanding, with thought, or with human liberty (De potentia intellectus seu de libertate humana). Kirchenrath Professor Paulus published Spinoza's works in Jena; I had a share in the bringing out of this edition, having been entrusted with the collation of French translations." in the context of "Georg Wilhelm Friedrich Hegel, comparing Spinoza's philosophy to that of the Eleatics, in Lectures on the History of Philosophy (1896), Vol. 3, Ch. I : The Metaphysics of the Understanding, § 2 : Spinoza, p. 257" to mean that wisdom is timeless.