By Heiner Frei
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To which any tranquillity philosophy implies an answer. Insofar as tranquillity as a condition mostly or entirely free from anger is regarded as necessary for living a good human life, some stance with respect to virtue has already been taken. 56 Both Buddhism and Stoicism directly reject 55 See Sextus Empiricus, Outlines of Scepticism, p. 16–17). For example, see Nussbaum, The Therapy of Desire: Theory and Practice in Hellenistic Ethics, p. 403, and Martha Nussbaum, Upheavals of 56 28 Medical Analogies in Buddhist and Hellenistic Thought this: they maintain that the virtuous response to wrongdoing is free of anger.
Since this volume is devoted not to Spinoza but to therapeutic philosophy, a brief excursus on the life and work of this unusual modern philosopher may be of use before we go on to consider his philosophical therapy. Spinoza was born in Amsterdam on 24 November 1632, the third child of Miguel Despinoza, a Portuguese merchant, and his second wife Deborah. The descendant of Jews forcibly converted in Spain and Portugal during the 15th century (known as marranos), he spoke Portuguese as his first language.
Appeals are made to bitter medicine, sugar-coated medicine, and medicine of different strengths. The diversity of forms of medical treatment was mirrored by the diversity of kinds of therapy in these traditions. In addition, medical analogies were sometimes used to make claims that were specific to a particular outlook: for example, in the purgative analogy in Madhyamaka Buddhism and Pyrrhonian Scepticism, and in Seneca’s critique of Aristotelianism. In sum, comparisons with medicine were prominent because the medical motif was fruitful: it proved quite useful in asserting a wide variety of points.