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The Spinoza Problem

A Novel
Lu par : Traber Burns
Durée : 14 h et 1 min
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When 16-year-old Alfred Rosenberg is called into his headmaster's office for anti-Semitic remarks he made during a school speech, he is forced, as punishment, to memorize passages about Spinoza from the autobiography of the German poet Goethe. Rosenberg is stunned to discover that Goethe, his idol, was a great admirer of the Jewish 17th-century philosopher Baruch Spinoza. Long after graduation, Rosenberg remains haunted by this "Spinoza problem": How could the German genius Goethe have been inspired by a member of a race Rosenberg considers so inferior to his own, a race he was determined to destroy?

Spinoza himself was no stranger to punishment during his lifetime. Because of his unorthodox religious views, he was excommunicated from the Amsterdam Jewish community in 1656, at the age of 24, and banished from the only world he had ever known. Though his life was short and he lived without means in great isolation, he nonetheless produced works that changed the course of history.

Over the years, Rosenberg rose through the ranks to become an outspoken Nazi ideologue, a faithful servant of Hitler, and the main author of racial policy for the Third Reich. Still, his Spinoza obsession lingered. By imagining the unexpected intersection of Spinoza's life with Rosenberg's, internationally best-selling novelist Irvin D. Yalom explores the mindsets of two men separated by 300 years. Using his skills as a psychiatrist, he explores the inner lives of Spinoza, the saintly secular philosopher, and of Rosenberg, the godless mass murderer.

©2012 Irvin D. Yalom (P)2019 Blackstone Audio, Inc.

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  • Marian
  • 22/04/2019

Loud, Modern, Imaginative with Catharsis

I have read several Yalom works and am unsettled by The Spinoza Problem. I am apt to listen to it again on Audible to make a better assessment. This book is more a work of psychology and imagination than a volume of specific history and raw philosophy. This makes sense as Yalom is a psychiatrist, so he uses the profession he knows to create inspired fiction with the talking cure. He projects himself into the past. He imagines deep conversations and applied philosophy with Spinoza and others. Perhaps the title is my first question: was the excommunication situation a Spinoza “problem” or a societal problem? I was uncomfortable with the loudness and impassioned performance of the book at the beginning, but I adjusted to it after a while. The needs of individuals in a group and the demands of the group to regulate its members repeat as frequent themes in society and literature. Here, the exclusivity of “Aryan” ideologies, and Judaica-related scenarios clash. Religious demands are subject to fashionable trends, even when the claim is for 5000 years of continuity. Nazi-era contrasts and the psychological issues of identity conflicts appear in an uncomfortable and judged way. I felt that Yalom achieved a personal catharsis with the project, and he clearly had a lot of pent-up tensions released in this projective drama. The result is sedentary, post-Freudian, loud, modern, and diseased, but I could enumerate the same list for modern society itself. Here is a question - - how would Spinoza feel about being “reclaimed” by those who banned him during his life? Does the idea, “Once a Jew, Always a Jew,” trump Spinoza’s experience of mutual rejection in his lifetime? It feels to me the snagging of Spinoza despite his philosophy and experiences to be more offensive than even a posthumous proxy baptism because he did not want or identify with the Bible’s legacy. Modern Judaism (generally speaking) would not ban him today, so, yes, the lesson persists: one century’s absolute dogmatism is another century’s shame.