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Excerpt from A Theological-Political Treatise [Part IV], by Benedictus de Spinoza

[20:4] (62) In order to prove that from such freedom no inconvenience
arises, which cannot easily be checked by the exercise of the sovereign
power, and that men's actions can easily be kept in bounds, though their
opinions be at open variance, it will be well to cite an example. (63) Such
an one is not very, far to seek. (64) The city of Amsterdam reaps the fruit
of this freedom in its own great prosperity and in the admiration of all
other people. (65) For in this most flourishing state, and most splendid
city, men of every nation and religion live together in the greatest
harmony, and ask no questions before trusting their goods to a
fellow-citizen, save whether he be rich or poor, and whether he generally
acts honestly, or the reverse. (66) His religion and sect is considered of
no importance: for it has no effect before the judges in gaining or losing
a cause, and there is no sect so despised that its followers, provided that
they harm no one, pay every man his due, and live uprightly, are deprived
of the protection of the magisterial authority.

(20:67) On the other hand, when the religious controversy between
Remonstrants and Counter-Remonstrants began to be taken up by politicians
and the States, it grew into a schism, and abundantly showed that laws
dealing with religion and seeking to settle its controversies are much more
calculated to irritate than to reform, and that they give rise to extreme
licence: further, it was seen that schisms do not originate in a love of
truth, which is a source of courtesy and gentleness, but rather in an
inordinate desire for supremacy, (68) From all these considerations it is
clearer than the sun at noonday, that the true schismatics are those who
condemn other men's writings, and seditiously stir up the quarrelsome masses
against their authors, rather than those authors themselves, who generally
write only for the learned, and appeal solely to reason. (69) In fact, the
real disturbers of the peace are those who, in a free state, seek to curtail
the liberty of judgment which they are unable to tyrannize over.

(20:70) I have thus shown:-

Explanation ​

Benedictus de Spinoza’s A Theological-Political Treatise (1670) is a foundational work of political philosophy and biblical criticism that argues for the separation of theology from politics, advocating for freedom of thought, speech, and religious tolerance as essential to a stable and prosperous society. The excerpt you’ve provided (from Part IV, Chapter 20) is a key passage in Spinoza’s defense of intellectual and religious liberty, where he uses the example of Amsterdam to illustrate how a society can thrive when it prioritizes civic harmony over doctrinal uniformity. Below is a detailed breakdown of the text, focusing on its argument, themes, literary devices, and significance.

1. Context of the Excerpt ​

Spinoza wrote the Treatise during a period of intense religious and political conflict in the Dutch Republic, particularly the Remonstrant Controversy (a theological dispute between Calvinist factions over predestination and free will). The Dutch Republic, though relatively tolerant by 17th-century standards, was not immune to sectarian strife, and Spinoza—himself excommunicated from the Amsterdam Jewish community for his "heretical" views—was deeply invested in defending the right to philosophical and religious dissent.

This passage appears in Chapter 20, where Spinoza argues that freedom of thought and expression does not threaten social order if the state maintains its authority over actions (not beliefs). He contrasts the peaceful coexistence in Amsterdam with the chaos that ensues when political authorities meddle in religious disputes.

2. Line-by-Line Analysis & Key Arguments ​

(62–66): Amsterdam as a Model of Tolerance ​

"In order to prove that from such freedom no inconvenience arises... it will be well to cite an example. Such an one is not very far to seek. The city of Amsterdam reaps the fruit of this freedom in its own great prosperity and in the admiration of all other people."

  • Purpose: Spinoza introduces Amsterdam as a living counterexample to the claim that religious diversity leads to instability. He frames the city’s prosperity as evidence that freedom of belief does not undermine social order.
  • Rhetorical Strategy: The phrase "not very far to seek" is ironic—Amsterdam’s reputation for tolerance was already well-known, making it an obvious choice. This underscores his point that the benefits of freedom are empirically observable.

"For in this most flourishing state... men of every nation and religion live together in the greatest harmony, and ask no questions before trusting their goods to a fellow-citizen, save whether he be rich or poor, and whether he generally acts honestly, or the reverse. His religion and sect is considered of no importance..."

  • Key Claim: Civic trust is based on behavior, not belief. Spinoza highlights that in Amsterdam, commercial and legal interactions depend on moral conduct (honesty, reliability) rather than religious affiliation.
  • Implied Critique: This is a direct rebuttal to states that enforce religious conformity (e.g., forcing citizens to adhere to a state church). Spinoza suggests such policies are unnecessary and counterproductive.
  • Literary Device: Synecdoche—Amsterdam stands in for the ideal tolerant society. The focus on "trusting their goods" (economic transactions) reflects Spinoza’s broader argument that peace and prosperity depend on practical cooperation, not doctrinal unity.

"...there is no sect so despised that its followers, provided that they harm no one, pay every man his due, and live uprightly, are deprived of the protection of the magisterial authority."

  • Legal Principle: The state’s role is to protect all citizens who obey the law, regardless of their beliefs. This foreshadows modern secularism.
  • Conditional Tolerance: Spinoza’s tolerance is not absolute—it extends only to those who "harm no one" and "live uprightly." This aligns with his broader view that freedom of thought must coexist with civic responsibility.

(67–69): The Dangers of Politicizing Religion ​

"On the other hand, when the religious controversy between Remonstrants and Counter-Remonstrants began to be taken up by politicians and the States, it grew into a schism..."

  • Historical Reference: The Remonstrant Controversy (1609–1619) was a bitter dispute between Dutch Calvinists over predestination. When the state intervened (e.g., the Synod of Dort, 1618–1619), it led to persecutions and exiles.
  • Spinoza’s Argument: State involvement in religious disputes escalates conflict. He contrasts Amsterdam’s harmony with the chaos caused by political meddling in theology.

"...and abundantly showed that laws dealing with religion and seeking to settle its controversies are much more calculated to irritate than to reform, and that they give rise to extreme licence..."

  • Key Insight: Coercion backfires. Laws enforcing religious orthodoxy don’t create genuine belief; they provoke resentment and hypocrisy ("extreme licence").
  • Psychological Observation: Spinoza anticipates modern ideas about reactance—people resist forced conformity.

"...further, it was seen that schisms do not originate in a love of truth, which is a source of courtesy and gentleness, but rather in an inordinate desire for supremacy."

  • Motive Analysis: Religious conflicts are not about truth but power. This is a scathing critique of clerical and political elites who use doctrine to control others.
  • Irony: Those who claim to defend "truth" often do so through intolerance, which Spinoza sees as a contradiction.

"From all these considerations it is clearer than the sun at noonday, that the true schismatics are those who condemn other men's writings, and seditiously stir up the quarrelsome masses against their authors..."

  • Rhetorical Flourish: "Clearer than the sun at noonday"—a hyperbolic metaphor to emphasize the obviousness of his point.
  • Redefinition of "Schismatic": Spinoza inverts the usual meaning. Traditionally, heretics were called schismatics; here, the real divisive figures are the censors and demagogues who incite mobs.
  • Target Audience: He distinguishes between philosophers (who "write only for the learned") and rabble-rousers (who exploit popular prejudice). This reflects his elitist view that reasonable debate is for the educated, while mass hysteria is stoked by opportunists.

"In fact, the real disturbers of the peace are those who, in a free state, seek to curtail the liberty of judgment which they are unable to tyrannize over."

  • Final Indictment: The enemies of peace are would-be tyrants who cannot tolerate dissent because they lack the power to suppress it completely.
  • Paradox: They claim to defend order but undermine it by attacking freedom.

(70): Conclusion ​

"I have thus shown:-"

  • Spinoza’s summary is implied: Tolerance works (Amsterdam proves it), while intolerance breeds chaos (the Remonstrant Controversy proves it). The state’s role is to regulate actions, not thoughts.

3. Themes ​

  1. Freedom of Thought vs. Civic Order:

    • Spinoza argues that diverse opinions do not threaten stability if the state enforces laws against harmful actions (not beliefs).
    • This is a precursor to John Stuart Mill’s "harm principle" and modern liberalism.

  2. Separation of Church and State:

    • Religious disputes corrupt politics, and political power corrupts religion. The state should stay out of theology.

  3. Tolerance as Pragmatism:

    • Amsterdam’s prosperity shows that pluralism is practical, not just idealistic. Economic and social trust thrive when belief is privatized.

  4. Power and Hypocrisy:

    • Schisms arise from lust for dominance, not genuine theological concern. Censors are the true destabilizers.

  5. Elitism vs. Populism:

    • Spinoza trusts philosophers and the educated to engage in reasonable debate but warns against mob mentality stoked by demagogues.

4. Literary & Rhetorical Devices ​

  • Juxtaposition: Amsterdam’s harmony vs. the Remonstrant schism.
  • Irony:
    • "Schismatics" are redefined as the censors, not the heretics.
    • Laws meant to "reform" religion instead "irritate."
  • Metaphor:
    • "Clearer than the sun at noonday" (emphasizing obviousness).
    • "Fruit of this freedom" (tolerance yields prosperity).
  • Syndeton (accumulation): Listing Amsterdam’s virtues ("flourishing," "splendid," "harmony") to build a vivid image.
  • Appeal to Authority: Amsterdam’s reputation as a real-world success story lends credibility.
  • Hyperbole: "No sect so despised"—emphasizes the radicalness of Amsterdam’s tolerance.

5. Significance ​

  • Historical Impact:

    • Spinoza’s arguments influenced Enlightenment thinkers (Locke, Voltaire, Jefferson) and the development of secular democracy.
    • His defense of free speech prefigures modern liberalism and human rights discourse.

  • Philosophical Contribution:

    • He separates morality from theology—a person can be ethical without being religious.
    • His naturalistic view of religion (as a social phenomenon, not divine truth) was radical for his time.

  • Political Relevance Today:

    • His warnings about politicized religion resonate in debates over culture wars, cancel culture, and free speech.
    • The Amsterdam model remains a touchstone for discussions on multiculturalism and secularism.

  • Spinoza’s Radicalism:

    • At a time when blasphemy was punishable by death, Spinoza argued that even "despised" sects deserve protection if they obey the law.
    • His redefinition of heresy (as a tool of oppressors, not a crime) was dangerous but visionary.

6. Potential Criticisms & Counterarguments ​

  • Elitism: Spinoza seems to trust only the "learned" with free thought, implying the masses need guidance. Is this paternalistic?
  • Limits of Tolerance: He tolerates all beliefs except those that actively harm others—but who defines "harm"? (E.g., would he tolerate atheism? Yes, but what about religions that demand conversion?)
  • Idealism vs. Reality: Amsterdam’s tolerance was relative—Jews (like Spinoza) still faced restrictions, and the Dutch Republic was not fully secular. Was Spinoza overstating the case?

7. Conclusion: Why This Passage Matters ​

Spinoza’s excerpt is a masterclass in political persuasion, blending empirical observation (Amsterdam’s success), historical caution (the Remonstrant disaster), and moral argument (the hypocrisy of censors). His core insight—that freedom of thought strengthens society when paired with strong civic institutions—remains vital in an era of polarized politics and resurgent authoritarianism.

By focusing on actions over beliefs, Spinoza offers a pragmatic path to coexistence—one that prioritizes peaceful cooperation without demanding ideological uniformity. In an age where religious and ideological conflicts still divide nations, his voice is as relevant as ever.