Here are 100 books that Theological-Political Treatise fans have personally recommended if you like
Theological-Political Treatise.
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I’ve always been interested in the interface of biology and the mind, and between the mind and usually invisible worlds. Both Philip K Dick and the medieval Jewish philosophers labor mightily to unpack and communicate realms of the imagination residing in science fiction as well as Hebrew Bible prophecy. Likewise, the influx of Eastern religious practices and beliefs have pointed to areas of consciousness previously unknown to the West.
The classic 13th century medieval Jewish philosophic text that proposes a sophisticated—for that time—metaphysical model of spiritual experience; in this case, prophecy as articulated in the Hebrew Bible. The intellectual scaffolding for my attempt to resurrect a metaphysics of prophecy in my 2014 book "DMT and the Soul of Prophecy."
This is the full, unabridged text of one of the greatest philosophic works of all time. Written by a 12th- century thinker who was equally active as an original philosopher and as a Biblical and Talmudic scholar, it is both a classic of great historical importance and a work of living significance today. The Guide for the Perplexed was written for scholars who were bewildered by the conflict between religion and the scientific and philosophic thought of the day. It is concerned, basically, with finding a concord between the religion of the Old Testament and its commentaries, and Aristotelian philosophy.…
I am a professional artist and musician, and I owe a huge debt to Philip K. Dick. I started to read his works at a very young age (I believe I’ve read most everything he’s written at least twice), and my love of his work has continued throughout my life and he has been the greatest inspiration to my music, writing, and art. I felt so influenced and indebted that a created a comic book to honor him and to tell my stories and ideas that have populated my imagination as a result of his books.
I consider myself a very spiritual person and I believe that it is a person’s responsibility to question what it means to be spiritual in order to better understand one’s own faith.
As I am, Philip K. Dick was obviously obsessed with wanting spiritual answers. Valis is very entertaining, but it also made me question all that I believe in a way that expanded and made my spirituality stronger.
It began with a blinding light, a divine revelation from a mysterious intelligence that called itself VALIS (Vast Active Living Intelligence System). And with that, the fabric of reality was torn apart and laid bare so that anything seemed possible, but nothing seemed quite right.
It was madness, pure and simple. But what if it were true?
I’ve always been interested in the interface of biology and the mind, and between the mind and usually invisible worlds. Both Philip K Dick and the medieval Jewish philosophers labor mightily to unpack and communicate realms of the imagination residing in science fiction as well as Hebrew Bible prophecy. Likewise, the influx of Eastern religious practices and beliefs have pointed to areas of consciousness previously unknown to the West.
“The Three Stigmata of Palmer Eldridge” is the most horrifying and terrifying novel I’ve ever read. A terran psychedelic drug begins being supplanted by one from another star system. The latter compound never lets you come down—just when you think you have, you start tripping again. And so on…
Known in his lifetime primarily to readers of science fiction, Philip K. Dick is now seen as a uniquely visionary figure, a writer who, in editor Jonathan Lethem’s words, “wielded a sardonic yet heartbroken acuity about the plight of being alive in the twentieth century, one that makes him a lonely hero to the readers who cherish him.”
This Library of America volume brings together four of Dick’s most original novels. The Man in the High Castle (1962), which won the Hugo Award, describes an alternate world in which Japan and Germany have won World War II and America is…
I remember experiencing a true nervous breakdown once in high school. I had to leave campus in tears, filled with familiar sorrows and emotions I didn’t recognize as my own. Something was happening and I couldn’t put my finger on it, and it was utterly disorienting. Luckily, a spiritual mentor lived right down the street. She was quickly able to diagnose my experience. “You’re a very strong empath,” she said. I had to learn what that meant, so I devoted many years to learning as much as I could about the empathic experience from psychological, physiological, anthropological, and metaphysical lenses alike.
This book is the number one book I’d bring along if stranded on a desert island. Like my magickal friend Stephanya once said, “I rejoice that such a beautiful thing can spring from the brain of a human being!” I couldn’t agree more. This book begins with a story documenting the author’s psychedelic research as a Harvard professor (then known as Richard Alpert), as well as his adventures in India, where he met his mountaintop Guru, Neem Karoli Baba. Ram Dass would soon become a Guru himself and help introduce Western spiritual seekers to deep mysticism and Eastern philosophy.
So, why is this relevant to empaths, even those who aren’t into psychedelics? The reason is simple: every part of this book, most especially the profoundly artistic “brown pages,” deeply, acutely, and spiritually reminds us that separation is an illusion, that we are all one, and we need to live in…
Beloved guru Ram Dass tells the story of his spiritual awakening and gives you the tools to take control of your life in this “counterculture bible” (The New York Times) featuring powerful guidance on yoga, meditation, and finding your true self.
When Be Here Now was first published in 1971, it filled a deep spiritual emptiness, launched the ongoing mindfulness revolution, and established Ram Dass as perhaps the preeminent seeker of the twentieth century.
Just ten years earlier, he was known as Professor Richard Alpert. He held appointments in four departments at Harvard University. He published books, drove a Mercedes…
I've taught Drawing in universities since 1985. Currently, I work at IADE-Universidade Europeia in Lisbon, Portugal. Long before that, at the age of five, I drew a volcano. A mountain exploding on the top as a delirious shiny crown and lava running from its flanks making a pattern of vibrant reddish-yellow. Proudly, I showed it to my mother. She exclaimed: What a beautiful pineapple! I only retained the word ‘beautiful’ and never stopped drawing. Trained as an architect, I discovered the virtue of drawing what we see, while experiencing the act of being there. I also became a compulsive reader, perhaps to experience the act of being elsewhere.
John Berger taught us to see art in a new way. His acclaimed BBC series changed the way art was shown on TV. Contemplating art included looking around and finding remarkable images being used in plain situations. In his book, Here is where we meet he placed a heart-touching short story in Lisboa, my adored city. I realised that we had often crossed the same roads and parks,enjoyed the same views. I was conquered. In Bento’s Sketchbook, Berger searches for the mind of Baruch (Bento) Spinoza, one of the most enigmatic philosophers of the 17th century. It is nice to follow this book by reading Antonio Damásio’s Looking for Spinoza, Joy, Sorrow, and the Feeling Brain. Berger also mentions Damásio, describing what goes on in his mind and body when drawing. The Dutch Philosopher, a member of the Portuguese Jewish community in Amsterdam,had a rich work…
The seventeenth-century philosopher Baruch Spinoza-also known as Benedict or Bento de Spinoza-spent the most intense years of his short life writing. He also carried with him a sketchbook. After his sudden death, his friends rescued letters, manuscripts, notes-but no drawings.
For years, without knowing what its pages might hold, John Berger has imagined finding Bento's sketchbook, wanting to see the drawings alongside his surviving words. When one day a friend gave him a beautiful virgin sketchbook, Berger said, "This is Bento's!" and he began to draw, taking his inspiration from the philosopher's vision.
I have immersed myself in the study of seventeenth-century philosophy for almost forty years. Over that time, I have become particularly devoted to Spinoza. This is because, first, I think he got it all pretty much right; his views on religion, on human nature, and especially on what it is to lead a good life have always struck me as correct and relevant. You can be a Spinozist today, three and a half centuries after his death, and it would make perfect sense. Second, Spinoza is endlessly fascinating. I find that every time I read him⎯and I’ve been reading and re-reading him for a long time now⎯it gets more difficult. Just when you think you know him, there are always new questions that arise and new puzzles to solve.
My first book is an oldie but a goodie (and is due to come out soon in a third edition). Published in 1987, this is a highly readable and accessible introduction to Spinoza’s philosophy. It includes discussion of his views on God, the human being, the passions, the life of reason, and our ultimate happiness. It also covers his political thought and his views on religion. I recommend this book to anyone approaching Spinoza for the first time. Because the Ethics is such a difficult read, it is good to have a guide like this by your side.
From the rear cover of this 254 page book: "This highly acclaimed book provides a general introduction to the life and works of one of the major philosophers of the seventeenth century. In this revised edition, Henry E. Allison has rewritten the central chapters on the 'Ethics', taking into consideration the most important recent literature on Spinoza's metaphysics, epistemology, psychology, and moral theory. This is an excellent general introduction to Spinoza's thought. Allison expounds Spinoza sympathetically, but without glossing over the difficulties. Though written in a way which should make it accessible to undergraduates, his book also contains much that…
I have immersed myself in the study of seventeenth-century philosophy for almost forty years. Over that time, I have become particularly devoted to Spinoza. This is because, first, I think he got it all pretty much right; his views on religion, on human nature, and especially on what it is to lead a good life have always struck me as correct and relevant. You can be a Spinozist today, three and a half centuries after his death, and it would make perfect sense. Second, Spinoza is endlessly fascinating. I find that every time I read him⎯and I’ve been reading and re-reading him for a long time now⎯it gets more difficult. Just when you think you know him, there are always new questions that arise and new puzzles to solve.
It is impossible to read Spinoza and not think often of Thomas Hobbes. Spinoza read Hobbes’s works and was clearly influenced by the English philosopher both in his account of human nature and, especially, in his political thinking. This is, as far as I know, the first book devoted explicitly to the two thinkers together. Field’s focus is on the political, and she does a beautiful job of analyzing and distinguishing different conceptions of ‘power’ (both in the individual and in the group), as well as illuminating similarities and contrasts between these two of the most important early modern thinkers on politics and the state.
We live in an age of growing dissatisfaction with the standard operations of representative democracy. The solution, according to a long radical democratic tradition, is the unmediated power of the people. Mass plebiscites and mass protest movements are celebrated as the quintessential expression of popular power, and this power promises to transcend ordinary institutional politics. But the outcomes of mass political phenomena can be just as disappointing as the ordinary politics they sought to overcome, breeding skepticism about democratic politics in all its forms.
Potentia argues that the very meaning of popular power needs to be rethought. It offers a…
I have immersed myself in the study of seventeenth-century philosophy for almost forty years. Over that time, I have become particularly devoted to Spinoza. This is because, first, I think he got it all pretty much right; his views on religion, on human nature, and especially on what it is to lead a good life have always struck me as correct and relevant. You can be a Spinozist today, three and a half centuries after his death, and it would make perfect sense. Second, Spinoza is endlessly fascinating. I find that every time I read him⎯and I’ve been reading and re-reading him for a long time now⎯it gets more difficult. Just when you think you know him, there are always new questions that arise and new puzzles to solve.
James is one of our best Spinoza scholars, and she writes with a clarity and urgency not often found in history of philosophy literature. This is a broad study that covers a lot of ground in just over two hundred pages, with a particular emphasis on how Spinoza envisions political and social life. They are mostly previously published essays, but they all hang together under the theme of how we, as rational and passionate beings, can live together democratically, cooperatively, and in peace. An excellent contribution to envisioning Spinoza as an important moral and political thinker.
Philosophising, as Spinoza conceives it, is the project of learning to live joyfully. Yet this is also a matter of learning to live together, and the surest manifestation of philosophical insight is the capacity to sustain a harmonious way of life. Here, Susan James defends this overall interpretation of Spinoza's philosophy and explores its bearing on contemporary philosophical debates around issues such as religious toleration, putting our knowledge to work, and the environmental crisis.
Part I focuses on Spinoza's epistemology. Philosophical understanding empowers us by giving us access to truths about ourselves and the world, and by motivating us to…
I have immersed myself in the study of seventeenth-century philosophy for almost forty years. Over that time, I have become particularly devoted to Spinoza. This is because, first, I think he got it all pretty much right; his views on religion, on human nature, and especially on what it is to lead a good life have always struck me as correct and relevant. You can be a Spinozist today, three and a half centuries after his death, and it would make perfect sense. Second, Spinoza is endlessly fascinating. I find that every time I read him⎯and I’ve been reading and re-reading him for a long time now⎯it gets more difficult. Just when you think you know him, there are always new questions that arise and new puzzles to solve.
This is another important contribution to our understanding of Spinoza as a moral philosopher. It is a denser read than the first three books, but fascinating nonetheless for those already with a little Spinoza under their belt. Rather than concentrating on just the latter parts of the Ethics, where most scholars interested in Spinoza’s moral philosophy focus and where we find the mature discussion of the “free person” who lives under the “guidance of reason”, Sangiacomo is especially concerned with the evolution of Spinoza’s moral thought from his earliest writings to his final, uncompleted work. He considers tensions within, and pressures upon, Spinoza’s understanding of the “Supreme Good” and how to achieve it, and the changes that that account consequently undergoes. Sangiacomo’s thesis is thus both historical and philosophical.
Spinoza's thought is at the centre of an ever growing interest. Spinoza's moral philosophy, in particular, points to a radical way of understanding how human beings can become free and enjoy supreme happiness. And yet, there is still much disagreement about how exactly Spinoza's recipe is supposed to work. For long time, Spinoza has been presented as an arch rationalist who would identify in the purely intellectual cultivation of reason the key for ethical progress. Andrea Sangiacomo offers a new understanding of Spinoza's project, by showing how he himself struggled during his career to develop a moral philosophy that could…
I’m a psychiatry professor, researcher, and author at Stanford University. Besides OCD, my research has focused on the interface between technology and psychology, both in its negative manifestations (e.g., video game addiction, online narcissism, cyberbullying) and positive applications (e.g., telemedicine, virtual reality therapy, AI digital therapeutics). My reading tastes and non-scientific writing topics reflect the same interests—deep and highly personal psychological explorations of individuals on a quest for meaning or facing seemingly insurmountable obstacles, symptoms, or character tests.
I loved the thrilling interweaving of historical fact with creative fiction, psychology with politics, and high Golden Age Amsterdam culture with Nazi Germany depravity.
Irv Yalom reimagines the inner lives of two men who couldn’t be more different, and whose individual and unique fates history still somehow found a way to unite.
A haunting portrait of Arthur Rosenberg, one of Nazism's chief architects, and his obsession with one of history's most influential Jewish thinkers
In The Spinoza Problem, Irvin Yalom spins fact and fiction into an unforgettable psycho-philosophical drama. Yalom tells the story of the seventeenth-century thinker Baruch Spinoza, whose philosophy led to his own excommunication from the Jewish community, alongside that of the rise and fall of the Nazi ideologue Alfred Rosenberg, who two hundred years later during World War II ordered his task force to plunder Spinoza's ancient library in an effort to deal with the Nazis' "Spinoza Problem."
