Acceptance of Spinoza in the History of Modern Religious Thought

在近代早期，斯宾诺莎是赞扬和批评的对象。从世纪中期开始，对斯宾诺莎的重新评价逐渐展开。门德尔松是第一个试图客观地理解斯宾诺莎的人。门德尔松并不接受斯宾诺莎的哲学。他做了一些修改。这种态度在年轻的德意志理想主义者中也很普遍。与他们相反，首先，雅各比完全拥有斯宾诺莎的哲学。受此科学基金邀请的Sandlkaulen教授在她的演讲中明确指出了这一点。桑德考伦说：“雅可比把斯宾诺莎的内在形而上学看作是一个完美连贯的理性体系。但雅可比试图从这一点跳出来，相信人类的自由。雅可比的“格劳本”概念不同于历史宗教中的一种信条。它指的是人类生活世界中的一种实践经验。虽然门德尔松避免使用Glauben这个词，但雅可比的“Glauben”和门德尔松的常识有一些共同之处。

In the early modern times, Spinoza was the subject of praise and criticism. From the mid-18th century re-evaluation of Spinoza proceeded gradually. Mendelssohn was the first to try to understand Spinoza objectively. Mendelssohn didn’t accept Spinoza’s Philosophy as it was. He made some modifications. This attitude was also common to young German Idealists. In contrast to them, in the first place, Jacobi owned Spinoza’s philosophy completely. Prof. Sandlkaulen, who was invited by this scientific grant, indicated this point clearly in her lecture. Sandkaulen said, “Jacobi took Spinoza’s inner metaphysics as a perfect coherent rational system. But Jacobi tried to leap from this to be convinced of the humanfreedom “. Jacobi’s concept of “Glauben” is different from a creed in historical religions. It designates an experience of practice in a human life-world. Although Mendelssohn avoided using the term Glauben, Jacobi’s “Glauben” and Mendelssohn’s common sense have something in common.