In 1785, a major controversy about Spinoza's philosophy known in German as the Pantheismus-Streit ( Pantheism controversy ) between critic Friedrich Jacobi and defender Moses Mendelssohn helped to spread pantheism to many German thinkers in the late 18th and in the 19th century.

Yet, American philosopher and self-described Panentheist Charles Hartshorne referred to Spinoza's philosophy as " Classical Pantheism " and distinguished Spinoza's philosophy with panentheism.

Spinoza's philosophy attracted believers such as Albert Einstein and much intellectual attention.

However, the concept of holism also played a pivotal role in Spinoza's philosophy and more recently in that of Hegel and Husserl.

* Substance ( God is either transcendent or immanent, as is the case in Spinoza's philosophy )

While the view of each thinker run throughout the text, Maimonides heavily influenced Spinoza's approach to religion, and the political philosophy of the final chapters of the text was heavily influenced by Hobbes.

In Benedict Spinoza's philosophy, however, there was no personal God, and perfection became a property of — even a synonym for — the existence of reality ( that is, for the essence of things ).

The Darstellung meines Systems, and the expanded treatment in the lectures on a System der gesamten Philosophie und der Naturphilosophie insbesondere given in Würzburg in 1804, contain elements of Spinoza's philosophy.

American philosopher Charles Hartshorne, on the other hand, suggested the term " Classical Pantheism " to describe Spinoza's philosophy.

The attraction of Spinoza's philosophy to late eighteenth-century Europeans was that it provided an alternative to materialism, atheism, and deism.

" Coleridge and Shelley saw in Spinoza's philosophy a religion of nature and called him the " God-intoxicated Man.

Similarities between Spinoza's philosophy and Eastern philosophical traditions have been discussed by many authorities.

The 19th-century German Sanskritist Theodore Goldstücker was one of the early figures to notice the similarities between Spinoza's religious conceptions and the Vedanta tradition of India, writing that Spinoza's thought was "... a western system of philosophy which occupies a foremost rank amongst the philosophies of all nations and ages, and which is so exact a representation of the ideas of the Vedanta, that we might have suspected its founder to have borrowed the fundamental principles of his system from the Hindus, did his biography not satisfy us that he was wholly unacquainted with their doctrines ... We mean the philosophy of Spinoza, a man whose very life is a picture of that moral purity and intellectual indifference to the transitory charms of this world, which is the constant longing of the true Vedanta philosopher ... comparing the fundamental ideas of both we should have no difficulty in proving that, had Spinoza been a Hindu, his system would in all probability mark a last phase of the Vedanta philosophy.

The issue of causality and modality ( possibility and necessity ) in Spinoza's philosophy is contentious.

Spinoza's philosophy is, in one sense, thoroughly deterministic ( or necessitarian ).

Though the PSR is most commonly associated with Gottfried Leibniz, it is arguably found in its strongest form in Spinoza's philosophy.

While Rousseau's notion of the progressive moral degeneration of mankind from the moment civil society established itself diverges markedly from Spinoza's claim that human nature is always and everywhere the same ... for both philosophers the pristine equality of the state of nature is our ultimate goal and criterion ... in shaping the " common good ", volonté générale, or Spinoza's mens una, which alone can ensure stability and political salvation.

To Spinoza's thinking, in a society in which each individual is guided of reason, political authority would be superfluous.

; 1670: Baruch Spinoza's Theologico-Political Treatise is the first work to consider the Jewish Question in Europe

The Latinate title now given to the work in English, with its nod to Baruch Spinoza's Tractatus Theologico-Politicus, is attributed to G. E. Moore, and was adopted by Ogden.

It is unlikely that Spinoza's Tractatus ever had political support of any kind, with attempts being made to suppress it even before Dutch magistrate Johan de Witt's murder in 1672.

As used by Rousseau, the " general will " is identical to the rule of law, and to Spinoza's mens una.

Spinoza's distinction between attributes and properties is identical with Crescas ' distinction between attributes subjectively ascribed and their objective reality in God.

Since the universe exists as an idea in the mind of the Absolute, absolute idealism copies Spinoza's pantheism in which everything is in God or Nature.

The multitude is used as a term and implied as a concept throughout Spinoza's work.

According to Deutscher, Marx's “ idea of socialism and of the classless and stateless society ” expressed in the essay is as universal as Spinoza's ethics and God.

" Spinoza expressly denies personality and consciousness to God ; he has neither intelligence, feeling, nor will ; he does not act according to purpose, but everything follows necessarily from his nature, according to law ...." Thus, Spinoza's cool, indifferent God is the antithesis to the concept of an anthropomorphic, fatherly God who cares about humanity.

Max Muller, in his lectures, noted the striking similarities between Vedanta and the system of Spinoza, saying " the Brahman, as conceived in the Upanishads and defined by Sankara, is clearly the same as Spinoza's ' Substantia '.

A formal system need not be mathematical as such, Spinoza's Ethics for example imitates the form of Euclid's Elements.

If among Jews he exercised for a long time only through Joseph Albo any perceptible influence, though he was studied, for instance, by Don Isaac Abravanel, who controverts especially his Messianic theories, and by Abram Shalom in his Neveh Shalom, Crescas ' work was of prime and fundamental importance through the part it had in the shaping of Baruch Spinoza's system.

Within the context of Spinoza's philosophical system, the PSR can be understood to unify causation and explanation.

Paine would have been exposed to Spinoza's ideas through the works of other eighteenth-century deists, most notably Conyers Middleton.

Many of Spinoza's ideas continue to vex thinkers today and many of his principles, particularly regarding the emotions, have implications for modern approaches to psychology.

Geometrodynamics also attracted attention from philosophers intrigued by the possibility of realizing some of Descartes ' and Spinoza's ideas about the nature of space.

Three of Spinoza's ideas strongly appealed to them:

An essential part of that theory was Spinoza's delineation of conatus as basic endeavor.

As a replacement for organized religion, he espoused a mixture of deism, Spinoza's naturalist views, and precursors of Transcendentalism, with man acting as a free agent within the natural world.

Before going to Germany, Evans continued her interest in theological work with a translation of Feuerbach's Essence of Christianity, and while abroad she wrote essays and worked on her translation of Baruch Spinoza's Ethics, which she completed in 1856, but which was not published in her lifetime.

Einstein responded by telegram: " I believe in Spinoza's God, who reveals himself in the orderly harmony of what exists, not in a God who concerns himself with the fates and actions of human beings.

Spinoza's monism is contrasted with Descartes ' dualism and Leibniz's pluralism.

Baruch Spinoza's Ethics, finished in 1675, was the major source from which pantheism spread.

It was a preemptive defense of Spinoza's later work, Ethics published posthumously in 1677, for which he anticipated harsh criticism.

More examples would include Descartes ' Mind / Body dualism, Spinoza's God or nature, and Leibniz's monadology, Plotinus ' " The One " and his teaching on emanation, the British empiricists ' attempts to limit knowledge and possibility to that which can be empirically verified, Kant's worlds of the noumena and the phenomena, and Hegel's dialectic.

In 1785, Friedrich Heinrich Jacobi published a condemnation of Spinoza's pantheism, after Lessing was thought to have confessed on his deathbed to being a " Spinozist ", which was the equivalent in his time of being called an atheist.