Constantin Brunner on Baruch Spinoza

“Schelling calls Spinoza "the first philosopher who found the concepts whereby all the following centuries have grasped and fixed the two extremities of our knowing mind." For Lessing and Herder philosophy and Spinozism were identical; and the same statement was also made by Hegel, the most comprehensive and systematic, as well as the most independent and firm, among the German philosophers, who did not attempt, like Leibnitz, Fichte or Schelling, to reshape again and again his original-philosophy. And Hegel also said, "either you have Spinozism or you have no philosophy!"”

“Truly, all the lively, the lively men from the school of Kant, became Neospinozists! In other words, they became Spinozists. The Kantians became Spinozists—what happened? Why did the most prominent Kantians—Fichte, Schelling, Hegel, the best philosophical brains Germany has ever produced—become Spinozists? One will try in vain to find an answer to this question in our histories of philosophy, which do not even ask that legitimate and obvious question. And there is no other answer to it than this one: that it could not have been otherwise, since these truly philosophical men necessarily saw and felt how different Benedict Spinoza's stance within philosophy was from that of Kant, who—to say it in my blunt way—had nothing in common with philosophy.”

“It is sad and painful to see how even our great Neospinozists Fichte, Schelling, and Hegel are far from abiding always by it and frequently try to show that they surpass Spinoza. In their times many people have shared that opinion with them, but nowadays nobody believes it any more; Spinozism stands firm and their systems withstood against it like foam against rock. They have not refuted Spinozism, neither have they outdone it. Wherein they believed themselves to outdo Spinoza, therein they were in fact lagging far behind him, and fell down from the heights of inspiration to platitude—or, as Fichte has shown to be the case (in his Beiträgen zur Charakteristik der neueren Philosophie) with Schelling and Hegel, that it is already found in Spinoza and only insofar different as it is there much more clearly expressed, so that one does best reverting to the original if one wishes to continue the reading. To understand how it was possible after Spinoza and his clearness to represent Spinozism so unclearly as done by those Neospinozists, and Hegel among them (that amazing man who occasionally was so admirably clear), one must pay due attention to the fact that they came from Kant's school.”

“...Whereas taking side at once with Spinoza were the really great and free spirits, our Goethe at their head, who calls him the Saint and christianissimum et theissimum, and calls himself a fervent disciple; he feels himself "very close", "although Spinoza's spirit is much deeper and purer than his own." We will analyze at another occasion how far the thinker and how far the poet Goethe was stirred by his enthusiasm for Spinoza; it was also this poet who, since, has been called the Spinoza of poetry. In fact, without the spirit of Spinozist thinking no poet nor artist is really conceivable, and, how important could Spinoza become to each of them! "Indeed, I do not understand how one could be a poet," writes Friedrich Schlegel in his speech on mythology, "without admiring and loving Spinoza and becoming his follower. In the invention of particular subjects your imagination is rich enough; to stimulate, to excite it to activity and to provide it with nourishment nothing is more appropriate than the poetries of other artists. In Spinoza however you find the beginning and the end of all imagination, the general ground and basis on which your own thinking reposes and that very separation of the primordial, of the eternal awareness, from all individual and particular subjects, should be very welcome to you. Seize the occasion and take a look! You are granted a penetrating glance into the innermost workshop of poetry. And as with his imagination, so is it also with Spinoza's affectivity. No sensitiveness for this or that, no passion which rises and falls; but a limpid fragrance hovers invisible-visible over the whole: everywhere the eternal longing finds a reminiscence soaring from the depth of the simple opus, which in its quiet grandeur breathes the eternal spirit of primordial love." I say that all free and active spirits paid homage to Spinoza as to their sovereign—for he was not one of those pedantic philosophers, but the true king and savior of the Espritals, of all those who find their inner life in Philosophy, in Art and in Love. And this familiarity with Spinoza's ideas coincided with the most important period of modern German history, with the rising and liberation of all beautiful and noble trends in the German being; the important part played by these ideas in the said events will be ignored or undervalued only by those who do not know the power of ideas and how at that period the rediscovery of Spinoza precipitated everything in utter tension and passion and was the fact and reason why all dynamic spirits joined Spinoza. Their discovery of Spinoza became the discovery of themselves and areas which until then were nameless, as the hidden depth which directs their life and generates ideas in their heart, suddenly acquired a verbal expression.”