Problem teleologije i slobode unutar Spinozinog determinizma

doctoral thesis

• Title (english): Problem of teleology and freedom in Spinoza's determinism
• Author: Miroslav Fridl
• Mentor: Ivan Koprek (mentor)
• Committee member: Anto Mišić (predsjednik povjerenstva)
• Committee member: Josip Oslić (član povjerenstva)
• Committee member: Josip Talanga (član povjerenstva)
• Granter: University of Zagreb; Faculty of Philosophy and Religious Studies; Zagreb
• Defense date and country: 2016-05-05, Croatia
• Scientific / art field, discipline and subdiscipline: HUMANISTIC SCIENCES; Philosophy
• Universal decimal classification (UDC): 14 - Philosophical systems and points of view

Abstract

U radu sam se suočio s problemom kompatibilnosti ljudske teleologije i slobode u
smislu sposobnosti izbora sa Spinozinim determinističkim sistemom. Spinoza je, vodeći
računa o cvatućoj znanstvenoj revoluciji ali i nukan prosvjetiteljskim motivima, nastojao
izgraditi sistem koji će svojom deduktivnošću i izvjesnošću biti dovoljno uvjerljiv njegovim
čitateljima da ga prihvate počevši od prvih premisa pa sve do njihovih implikacija na čovjekov
praktični život. U takvom se sistemu naglasak stavlja, pri objašnjenju načina kako
funkcioniraju stvari u čitavoj Naravi, na oblikovne i djelatne uzroke dok svršni uzroci
predstavljaju „strano tijelo“. Isto tako, ako determinizam kaže da su svaka stvar i događaj
odvijeka predodređeni da se zbudu u određenom trenutku i na određeni način, onda on
isključuje mogućnost čovjekovog slobodnog izbora.
Međutim, čini se da čovjek ipak djeluje ne samo svrhovito nego i u smislu sposobnosti
izbora. Unutar spinozizma mogu se naći elementi koji potkrepljuju upravo takvu tezu. Prije
svega, čovjekov conatus perseverandi sili ga ne samo na puko samoočuvanje u bitku nego i
na povećanje moći. Iz toga proizlazi njegova potreba da upotrijebi sva raspoloživa sredstva i
sposobnosti kako bi što uspješnije zadovoljio onaj osnovni nagon. Među tim sredstvima i
sposobnostima svakako treba istaknuti svjesnost svojih željenih ciljeva i načina kako ih
postići. Budući da čovjek o budućim stanjima kao poželjnim ciljevima može imati samo
neodgovarajuću spoznaju, on tek može vjerovati da će na određeni način postići željeni cilj.
Ovakvo djelovanje usredotočeno na buduće ciljeve omogućuje čovjeku učinkovitije
aktualiziranje svoga conatusa perseverandi nego da djeluje samo inercijski ili instinktivno.
Zahvaljujući, između ostalog, sposobnosti svrhovitog djelovanja čovjek očituje superiornost
spram ostalih stvari. Razlozi koji polaze od Spinozinih stavova i koji brane ljudsku teleologiju
nisu dovoljno jaki da bi onemogućili teleološko objašnjenje čovjekovog djelovanja.
Ljudsko djelovanje često je obilježeno dilemom da li krenuti ovim ili onim smjerom.
Spinozi je naročito bilo važno potaknuti ljude da idu za istinskim a ne prividnim dobrima. U tu
svrhu razvija implicitnu preskriptivnost iako je ona nespojiva s njegovim determinizmom i
naturalizmom. Spinoza je imao jake razloge prikazati svoju etiku na deskriptivan način ali još
jače razloge prikazati ih u preskriptivnom svjetlu. Spomenuta preskriptivnost doziva
čovjekovu slobodu u smislu sposobnosti izbora. Iako se radi tek o čovjekovom osjećaju da je
slobodan u tom smislu, on je prisiljen – opet zbog svog conatusa perseverandi – preuzeti
inicijativu i djelovati kao da je slobodan. Spinoza u svojoj filozofiji provodi implicitnu
stratifikaciju kada je riječ o čovjeku: na objektivno-ontološkoj razini prikazuje stvari na jedan
način, a na subjektivno-praktičnoj razini drugi način. Čini se da je to bio najučinkovitiji način
kako promovirati i ostvariti etičke ciljeve poradi kojih gradi čitav sistem.

Abstract (english)

In this work, I confronted with the problem of compatibility of human teleology and
freedom in the sense of capability of choice with Spinoza's deterministic system. Spinoza
tried, taking account of the flourishing scientific revolution but also motivated by reasons of
enlightenment, to develop the system persuasive enough – on base of its deductivity and
certainty – for his readers to embrace it as whole: starting from its very premisses up to their
implications on human practical life. In such a system, when explaining the way how things
function in whole Nature, formal and efficient causes will be stressed while formal causes
represent something „strange“. Also, if determinism states that every thing and event are
eternally predetermined to happen in a specific moment and in a specific way, than it rules
out possibility of man's free choice.
However, it seems that human acts notwithstanding not only with purpose but also
in a sense of being capable of choice. We can find, in spinozism itself, some elements that
corroborate such a thesis. First of all, conatus perseverandi forces man not only to mere
selfpreservation but also to increase the power. Hence his need to use all the means and
capabilities he has on disposition in order to satisfy that appetite as successfully as possible.
Among those means there should be stressed man's awareness of his wanted goals and the
ways of achieving them. Since the man can only have inadequate knowledge of the future
states as the wanted goals, all he can do is to believe that he is going to achieve the goal in a
specific way. This kind of future goal directed acting makes it possible for man to actualize
his conatus perseverandi in more effective way than by behaving inertially or instinctively.
Thanks to – among the other things – capability of acting with purpose, man manifests
superiority in comparison to other kinds of thing. Reasons, based on Spinoza's statements,
which prevent human teleology are not strong enough to make it impossible the teleological
explanation of man's acting.
Human doing is often characterized by dilemma to go in this or that direction. For
Spinoza, it was very important to exhort people to strive for real and not fictive goods. He
therefore developed implicite prescriptivity although it is incompatible with his determinism
and naturalism. Spinoza had solid reasons for presenting his ethics in descriptive way, but
even stronger reasons to present it in the prescriptive light. This prescriptivity calls for
human freedom in a sense of the capability of choice. Although man has only sensation to be
free in that way, he is forced – again on base of his conatus perseverandi – to take the
initiative and act as being free. Spinoza implicitly does stratification when talking about man:
on the objective-ontological level, he presents things in one way; on the subjective-practical
level, he presents things in another way. It seems it was the most effective way of promoting
and achieving the goals he built the whole system for.

• Keywords: determinizam; supstancijski monizam; oblikovni; djelatni i svršni uzroci; aktivnost; conatus perseverandi; vjerovanje; svjesnost; preskriptivnost; sloboda u smislu sposobnosti izbora; objektivno-ontološka i subjektivno-praktična razina.
• Keywords (english): determinism; substance monism; formal; efficient and final causes; activity; conatus perseverandi; belief; awareness; prescriptivity; freedom as the capability of choice; objective-ontological and subjective-practical level.
• Language: croatian
• URN:NBN: urn:nbn:hr:260:076702
• Study programme: Title: Philosophy; Study programme type: university; Study level: postgraduate; Academic / professional title: doktor/doktorica znanosti, područje humanističkih znanosti, polje filozofija (doktor/doktorica znanosti, područje humanističkih znanosti, polje filozofija)
• Type of resource: Text
• Extent: 174 str.
• File origin: Born digital
• Access conditions: Open access
• Created on: 2021-03-29 08:00:32