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Essay / Research Paper Abstract
20 pages in length. The very nature of perception is that which we, as humans, have been trained to discern as a species, inasmuch as the certain quality of perception required within the sensual world is decidedly unique to human beings. According to Cartesian thought, man looks upon his world as a direct reflection of him, his values, beliefs, experiences, conditions and development; contrarily, Spinoza asserts that humanity may also perceive the world "cleanly and directly, seeing things for what they are in moments of illuminating vision" (Anonymous #2, 2002). Bibliography lists 20 sources.
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20 pages (~225 words per page)
File: LM1_TLCCartSpin.rtf
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to be an omnipotent entity responsible for mans entire existence. As such, his conjecture opposed the Cartesian view by arguing that physical and mental realities are but two components
of the same perception, with that omnipotent perception being God. One area in which both Spinoza and the Cartesian perspective agreed was in regard to the qualitative separateness of
extensions and consciousness, however, that is primarily where any similarity ends; Spinoza did not support the idea that both entities are "attributes of two finite substances" (Anonymous, 2003a), but rather
proposed they are of but a single infinite substance: God, "the universal essence or nature of everything that exists" (Anonymous, 2003a). Spinoza persevered and postulated as to how he could
at last seal the overwhelming gap that existed between thought and action in the Cartesian viewpoint. It was through his writings that Spinoza exercised the possibility that all thought
and action are connected; clearly, he held a strong belief in universal infiltration of ones existence. Quite a solid debate raged between Spinoza and Cartesian views as to which
principle was truly the supreme representational factor of the mind/body existence, finally coming to light, as far as Spinoza was concerned, as nature having been created by a supreme and
ethereal being, whose own creation is inherent to that of all He created. Based upon his definitions, propositions and scholiums in Part II of Ethics, one can readily surmise
the perpetuation of this debate: * Definitions 1-9: The intrinsic relations between God and mans existence, whereby both thought and extension are attributable to God; * 10-30: Monism and
the avoidance of Cartesian dualism; * 31-47: Differentiates between adequate and inadequate ideas; * 48-49: Free will and its inapplicability to man; * 67 Scholium: "A mode of extension and
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