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https://books.google.fr/books?id=U4698YERGPMC&pg=PA76&lpg=PA76&dq=spinoza+economics&source=bl&ots=4tnyIbJvwZ&sig=iNKSTqvQnspRad0VZeoFDTz0HBg&hl=fr&sa=X&ved=0ahUKEwiLgerXqcXLAhVG0xQKHecTB1o4MhDoAQgbMAA#v=onepage&q=spinoza%20economics&f=false
"The excommunication of Spinoza was the forerunner of similar episodes which were to take place in the German and Russian Jewish communities in the next two centuries. With the secular culture which spread with the Enlightenment and the haskalah movement, new winds of unrest blew into the stagnant air of ghetto containment. Young Jews were rapidly drawn to extreme liberalism, radicalism, socialism. They became assimilationists ; they discarded the doctrine of the chosen people for the noble ideal of the equality and fraternity of all human beings. Communities were rent by the division between orthodoxy and radicalism ; the weapon of excommunication was invoked.
Spinoza is the early prototype of the European Jewish radical. He was a pioneer in forging methods od scientific study in history and politics. He was a cosmopolitan, with scorn for the notion of a privileged people. Above all, Spinoza was attracted to radical political ideas. From his teacher Van dan Ende, he had learned more than Latin. He had evidently imbided something of the spirit of that revolutionist whose life was to end on the gallows. For Spinoza's political and economic ideas were basically opposed to those held by the leaders of the Jewish community. The Jewish elders were monarchist in their sympathies, loyal to the house of Orange, friendly to the Calvinist party, stockholders in the Dutch East India and West India Companies. Spinoza was an ardent Republican, a follower of John de Witt, a critic of the Calvinist party, its ethics, and its theocratic pretension. Spinoza was associated with the political faction which advocated the dissolution of the great trading companies ; he admired the Republican economist who critized the monopolies. [...] The Amsterdam Jewish leaders could tolerate theological disagreement ; they could not tolerate a political and economic radical."(p.4-5)
-Lewis Samuel Feuer, Spinoza and the Rise of Liberalism, Transaction Books, 1987 (1958 pour la première édition états-unienne).
"The excommunication of Spinoza was the forerunner of similar episodes which were to take place in the German and Russian Jewish communities in the next two centuries. With the secular culture which spread with the Enlightenment and the haskalah movement, new winds of unrest blew into the stagnant air of ghetto containment. Young Jews were rapidly drawn to extreme liberalism, radicalism, socialism. They became assimilationists ; they discarded the doctrine of the chosen people for the noble ideal of the equality and fraternity of all human beings. Communities were rent by the division between orthodoxy and radicalism ; the weapon of excommunication was invoked.
Spinoza is the early prototype of the European Jewish radical. He was a pioneer in forging methods od scientific study in history and politics. He was a cosmopolitan, with scorn for the notion of a privileged people. Above all, Spinoza was attracted to radical political ideas. From his teacher Van dan Ende, he had learned more than Latin. He had evidently imbided something of the spirit of that revolutionist whose life was to end on the gallows. For Spinoza's political and economic ideas were basically opposed to those held by the leaders of the Jewish community. The Jewish elders were monarchist in their sympathies, loyal to the house of Orange, friendly to the Calvinist party, stockholders in the Dutch East India and West India Companies. Spinoza was an ardent Republican, a follower of John de Witt, a critic of the Calvinist party, its ethics, and its theocratic pretension. Spinoza was associated with the political faction which advocated the dissolution of the great trading companies ; he admired the Republican economist who critized the monopolies. [...] The Amsterdam Jewish leaders could tolerate theological disagreement ; they could not tolerate a political and economic radical."(p.4-5)
-Lewis Samuel Feuer, Spinoza and the Rise of Liberalism, Transaction Books, 1987 (1958 pour la première édition états-unienne).
