In this contribution, I discuss some less well-known premodern and early modern antecedents of Spinoza’s concepts and claims in the Tractatus Theologico-Politicus. On the one hand, I will argue, Spinoza’s notion of prophecy owes more to Moses Maimonides than to any Christian author; and through Maimonides, Spinoza may be linked to the discussion of prophecy in The Virtuous City by the tenth-century Islamic philosopher al-Farabî. Spinoza’s concern with prophecy as a popular formulation of the Divine Law may be fruitfully seen in the light of these two authors. On the other hand, Spinoza’s notion of pietas has arguably been shaped by a number of early modern authors from the Low Countries, including Thomas a Kempis and Erasmus: it does not consist in merely obeying the law, but also has a clear devotional and theist dimension of love for God and for one’s neighbors. As such, it may be associated with recent ideas on philosophy and spiritual exercises. These findings have a number of non-trivial implications for Spinoza’s place in the rise of modern, academic Western philosophy. I will discuss these implications in the context of Pierre Hadot’s influential views on philosophy as a way of life and Michel Foucault’s notion of spirituality.

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预言与虔诚：斯宾诺莎的法拉比和伊拉斯谟之间的神学政治学说

在这篇文章中，我讨论了一些不太为人所知的斯宾诺莎在《神学政治学》中的概念和主张的前现代和早期现代先例。一方面，我会争辩说，斯宾诺莎的预言概念更多地归功于摩西迈蒙尼德，而不是任何基督教作家；通过迈蒙尼德，斯宾诺莎可能与10 世纪伊斯兰哲学家法拉比在《美德之城》中对预言的讨论有关。从这两位作者的角度来看，斯宾诺莎对预言作为神圣法则的流行表述的关注可能富有成效。另一方面，斯宾诺莎的pietas概念可以说是由来自低地国家的许多早期现代作家塑造的，包括 Thomas a Kempis 和 Erasmus：它不仅包括遵守法律，而且还具有对上帝和邻居的爱的明确的虔诚和有神论维度. 因此，它可能与最近关于哲学和精神练习的想法有关。这些发现对斯宾诺莎在现代学术西方哲学的兴起中的地位具有许多重要意义。我将在皮埃尔·哈多 (Pierre Hadot) 对哲学作为一种生活方式的有影响力的观点和米歇尔·福柯 (Michel Foucault) 的灵性概念的背景下讨论这些含义。