This monograph [George L. Kline's Spinoza in Soviet Philosophy] deals with one of the curiosities of contemporary philosophy. Spinoza is to this day highly regarded in the Soviet Union. The fact that he was a rationalist and, in some sense, an atheist in an age of religious intolerance, naturally endeared him to the Soviet authorities, particularly during their early period of militant atheism. But if these are the attributes which gain favour for thinkers one might have thought that others, Hobbes, for instance, or Gassendi, had rather better claims, as militant materialists not committed to the full-blown a priori rationalism of Spinoza. Spinoza's hitherto secure position in a Soviet Pantheon seems mainly due to the accidental fact that Plekhanov, who, by his superior learning and intellectual gifts, intimidated virtually all other Russian Marxists into some degree of conformity, took Spinoza under his special protection, and firmly laid it down that his notion of men as objects in nature made him the father of French materialism of the eighteenth century; that from his sprang Diderot, Helvétius, d'Holbach, etc. and therefore, in due course, also Feuerbach, Marx and Engels. This thesis, once enunciated, was mechanically repeated by later Russian Marxist historians of thought, none of whom seemed aware either that Diderot's essay on Spinoza is by no means an unqualified eulogy of his views, or of the vast differences between Spinoza's and Newton's universes.

What It Means

This is a placeholder explanation generated by the low-overhead model. It interprets "This monograph [George L. Kline's Spinoza in Soviet Philosophy] deals with one of the curiosities of contemporary philosophy. Spinoza is to this day highly regarded in the Soviet Union. The fact that he was a rationalist and, in some sense, an atheist in an age of religious intolerance, naturally endeared him to the Soviet authorities, particularly during their early period of militant atheism. But if these are the attributes which gain favour for thinkers one might have thought that others, Hobbes, for instance, or Gassendi, had rather better claims, as militant materialists not committed to the full-blown a priori rationalism of Spinoza. Spinoza's hitherto secure position in a Soviet Pantheon seems mainly due to the accidental fact that Plekhanov, who, by his superior learning and intellectual gifts, intimidated virtually all other Russian Marxists into some degree of conformity, took Spinoza under his special protection, and firmly laid it down that his notion of men as objects in nature made him the father of French materialism of the eighteenth century; that from his sprang Diderot, Helvétius, d'Holbach, etc. and therefore, in due course, also Feuerbach, Marx and Engels. This thesis, once enunciated, was mechanically repeated by later Russian Marxist historians of thought, none of whom seemed aware either that Diderot's essay on Spinoza is by no means an unqualified eulogy of his views, or of the vast differences between Spinoza's and Newton's universes." in the context of "Isaiah Berlin, Review of George L. Kline's Spinoza in Soviet Philosophy (Oxford Magazine 71, 1952–3)" to mean that wisdom is timeless.