The spirit of Spinoza

By Cornel West  |  July 28, 2006

THREE HUNDRED and fifty years ago this week, Baruch Spinoza, the
greatest philosopher ever produced by the Jewish community, was
excommunicated, expelled, cursed, and damned by the exilic Portuguese
Jewish authorities in Amsterdam. The dark shadow of the Christian
Inquisition in Portugal still traumatized this most free and
enlightened Jewish community of its time. The exact nature of his
``abominable heresies" and ``monstrous deeds" were not specified. Yet
the challenge of Spinoza (then only 23) to his beloved Jewish
community was primarily Socratic: to examine themselves and question
the narrow framework they deployed by elevating unarmed truth and
moral integrity over parochial prejudice and myopic vision.

Twenty-one years later this most noble and beloved of modern
philosophers died with his masterpiece, ``Ethics," unpublished and his
eyes weakened by his painstaking job of grinding lenses. His
pioneering and profound conceptions of religious tolerance and
democratic government would influence another future refugee in
Amsterdam, John Locke. And the rest is history. Even the greatest Jew
of the 20th century (and a hero of mine), Albert Einstein, described
himself as a disciple of Spinoza -- one who boldly pursued truth and
justice.

As we witness another sad chapter in the Middle East -- the loss of
precious human beings, the presence of deep hatred and revenge, and
the absence of Socratic questioning and empathy for all -- the spirit
of Spinoza haunts us.

Where are the courageous thinkers who ask the hard questions that
shatter our simplistic and sentimental frameworks of pure Israeli
heroes and impure Arab villains (or vice versa) in the conflict? Is it
possible for Jews to reject the ugly Israeli subjugation of
Palestinians, the plight of their prisoners in Israeli jails
(especially the women and children), or the anti-Arab bigotry in
Israeli society without being demonized a self-hating Jew?

Is it possible for Arabs to reject the pernicious rhetoric of pushing
Israel into the sea, the barbaric practice of suicide bombers and the
anti-Jewish bigotry in Arab communities without being demeaned a
traitorous Arab? Have the wars of the blood-soaked region so coarsened
consciences, hardened hearts, and closed minds such that the spirit of
Spinoza is dead and buried?

This spirit of Spinoza is not hard to define at the present moment. It
requires security for Israelis, justice for Palestinians, and dignity
for Lebanese. The colossal failure of Arab politicians to speak boldly
and act courageously for these three aims is pathetic. Oil interests
and fear of democratic reform at home cripple Arab political
leadership -- and now threaten their legitimacy and stability.

Here in the United States, oil dependency and moral hypocrisy drive
our policy. We rightly support the security of Israelis -- the world
must never ever permit another Holocaust against Jews. Yet we wrongly
talk and act as if the life of an Arab -- especially Palestinian or
Lebanese -- has less value than that of an Israeli -- especially
Jewish. Hence the low priority on the lives of those under the vicious
Israeli occupation or on innocent Lebanese victims of Israeli bombs.

This moral hypocrisy yields a double standard regarding which UN
resolutions we call to enforce -- no to those that condemn occupation
like 242 and 338 and yes to those that call for disarming people who
resist occupation like 1559. It also seems that American moral outrage
focuses on precious Israelis more so than equally precious
Palestinians or Lebanese.

Spinoza pleads for resurrection. Unlike his fellow Jew, Jesus, only we
flesh-and-blood humans can resurrect Spinoza by our bold Socratic
questioning and our genuine compassion for Jews and Arabs.

Cornel West is a professor of religion at Princeton University and
author of ``Democracy Matters.

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