By Jonathan Bennett
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Extra info for A Study of Spinoza's Ethics
4 I deny that there is any such item: the only sense I can attach to 'instance of redness' is that of 'red thing'; and then the instance of redness doesn't depend on the face because it is the face. 3. What of the original idea of substances as subjects of predication? Did the seventeenth century philosophers forget about that? Descartes probably didn't, and Leibniz and Spinoza certainly didn't. Leibniz indeed used that idea as a basis for arguing that ordinary physical things are not substances: he does not talk about their being causally vulnerable to things outside them, but rather about their not being 'simple'; and he maintains that that disqualifies them from counting as, by strictest and most serious standards, subjects of predication.
As will be seen in chapter 5, it is not clear that Spinoza allows that things have accidental properties, although it is also not clear that he does not. I think he does in some places, and that lp5d must be one of them. If it is not, then I am wrong about why we are invited to 'put the states to one side', which leaves me with no idea at all of how the argument is supposed to work. 4. One dubious move in p5d is the inference that a substance's states are accidental ro it. e. everything which is not basic in the sense explained in § 16.
19 And from this, together with concept dualism about mind and body, they inferred a kind of causal dualism: a ~aus~l law whose instances are transfers must have some concept occurnng m both antecedent and consequent, to represent what the cause loses and the effect gains; which implies that the antecedent cannot belong wholly to one category and the consequent wholly to the other. So there can be_ no causal transfers and thus no causal influence, between mental and physJCal. We find this' thought in Spinoza also.
A Study of Spinoza's Ethics by Jonathan Bennett