In Part 3, I would like to ask
the question: Could Spinoza be a forerunner to Darwin so many centuries before
him? At first blush, it would appear that no, however, I wish to argue that it
is possible that Spinoza could anticipate a Darwinian evolutionary theory. This
does not amount to the claim that Spinoza was Darwin in the making or that
Darwin would never have come up with his evolutionary theory had Spinoza not
got there first. It also does not involve superimposing Darwinian thought onto
Spinoza or vice versa. By asking whether Spinoza was a forerunner to Darwin, I
merely mean to compare and contrast features of their accounts, as well as how
they compare with their predecessors and contemporary science, to evaluate the
strengths and weaknesses of Spinoza and Darwin’s accounts.
I shall be using the word
teleology in two ways:
One, to refer to the topic of
teleology, both natural and divine, roughly amounting to explaining natural
phenomenon in terms of human or divine purposes, desires and functions as a
means to achieving a particular end goal, sometimes described in terms of final
causes (which is a manner of thinking and explaining which Spinoza rejects).
Two, the methodological approach
to the history of philosophy and interpreting philosophical texts in a way
that, generically speaking, avoids using past philosophers and their texts as a
means to explaining the merits of our contemporary attitudes, values and
philosophy and sees the history of philosophy as valuable in itself.
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