Spinoza's democracy derives its deepest foundation from the premises of his political philosophy. Together with his teacher Descartes, Spinoza extols reason as the essence of every person, together with Grosch, he considers reason the cement of society (paeiga gamopa]1$ as zoslaP$ Groshya). It is reason that reveals all the benefits of community, while passions create discord between people. The task of the government, like the task of each individual, is to promote the creation of favorable conditions for the creation of centripetal forces and paralyze the centrifugal ones. Only the power of the people can do this. The power of one person is subject to all the dangers of stirring passions; it cannot withstand the forces of other people.
In a similar, albeit moderate, position is the power of the oligarchs or aristocrats, i.e., the power of the minority. Only a democrat or a majority, by the power of reason, can always stand guard over their interests, since a democrat represents the united force of all our forces.
Monarchs and oligarchs (aristocrats) find it difficult to defend their position, it is difficult to be a regulator of popular passions, subordinating them to strong affects and leading them to unity through adequate knowledge by reason of what is necessary order of nature. And if reason develops and prevails, power and coercion will become unnecessary. 1) T. Tieo1.—swarm. HUT.
Spinoza also expressed significant judgments in relation to the law, which he defended with sincerity and brilliance of mind.
Angry, the Opinozes developed partly under the influence of Arab philosophy. Avveroes also held the idea that philosophy is the religion of the elect, while religion is the philosophy of the masses. Spinoza noted that theolomia (the study of religion) contains not only an intellectual, but also an emotional side. Stump mean the more recent’ side. It helps piety and obedience, as a religious means. Religion, since it contains intellectual aspects, often does not withstand the criticism of an unprejudiced mind, but precisely a free and unprejudiced one. The mass believes without thinking. And the state cannot but take into account such a fact. In relation to the masses, the external manifestation is less than religious feeling and expressive it in a certain, traditional form has enormous significance. The State, taking into account historical conditions, cannot but take the religious stump under its supervision.
Another ldflo intimate side of VZra, internal God-honored ®). Here we have before us the realm of individual framing. It is isolated. It lies within the individual himself. It, as Spinoza believed, has nothing to do with the state and the person - the citizen. It must be preconditioned by individual, free discretion, and the state must guarantee freedom of belief.
But from the freedom of faith, as understood by Spinoza, it is still far from the separation of church and state, if Spinoza, together with Hobbes, gave the right of worship to the power of the state. However, there is no doubt that it was precisely from the idea of freedom of religion that the idea of freedom of worship developed. And the proclaimed freedom,
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cult, the same for all religions, does not reconcile with the existence of the dominant church. Freedom of worship is a step towards the separation of church and state.
Spinoza does not develop this idea in detail. Although, undoubtedly, such a thought about separation was not only not alien to him, but also found expression in the same theological and political treatise B 1).
Spinoza believes that since it is private, then it is for the state to allow the free, worshipful union of equally united, i.e., religious communities. By transferring religious worship into the hands of such communities, the state provides complete freedom of worship and worship, without burdening its budget with even the smallest expenses for church needs.