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The Brahmin caste held that the Vedas were eternal revealed ("sruti") texts. The Buddha, on the other hand, did not accept that these texts had any divine authority or value. The Buddha also did not see the Brahmanical rites and practices as useful for spiritual advancement. For example, in the Udāna, the Buddha points out that ritual bathing does not lead to purity: only "truth and morality" lead to purity. He especially critiqued animal sacrifice as taught in Vedas. The Buddha contrasted his teachings, which were taught openly to all people, with that of the Brahmins', who kept their mantras secret. The Buddha also critiqued the Brahmins' claims of superior birth and the idea that different castes and bloodlines were inherently pure or impure, noble or ignoble. In the "Vasettha sutta "the Buddha argues that the main difference among humans is not birth but their actions and occupations. According to the Buddha, one is a "Brahmin" (i.e., divine, like Brahma) only to the extent that one has cultivated virtue. Because of this the early texts report that he proclaimed: "Not by birth one is a Brahman, not by birth one is a non-Brahman; – by moral action one is a Brahman"
The "Aggañña Sutta" explains all classes or varnas can be good or bad and gives a sociological explanation for how they arose, against the Brahmanical idea that they are divinely ordained. According to Kancha Ilaiah, the Buddha posed the first contract theory of society. The Buddha's teaching then is a single universal moral law, one Dharma valid for everybody, which is opposed to the Brahmanic ethic founded on "one's own duty" ("svadharma") which depends on caste. Because of this, all castes including untouchables were welcome in the Buddhist order and when someone joined, they renounced all caste affiliation. Socio-political teachings. The early texts depict the Buddha as giving a deflationary account of the importance of politics to human life. Politics is inevitable and is probably even necessary and helpful, but it is also a tremendous waste of time and effort, as well as being a prime temptation to allow ego to run rampant. Buddhist political theory denies that people have a moral duty to engage in politics except to a very minimal degree (pay the taxes, obey the laws, maybe vote in the elections), and it actively portrays engagement in politics and the pursuit of enlightenment as being conflicting paths in life.
In the "Aggañña Sutta", the Buddha teaches a history of how monarchy arose which according to Matthew J. Moore is "closely analogous to a social contract". The "Aggañña Sutta" also provides a social explanation of how different classes arose, in contrast to the Vedic views on social caste. Other early texts like the "Cakkavatti-Sīhanāda Sutta" and the "Mahāsudassana Sutta" focus on the figure of the righteous wheel turning leader ("Cakkavatti"). This ideal leader is one who promotes Dharma through his governance. He can only achieve his status through moral purity and must promote morality and Dharma to maintain his position. According to the "Cakkavatti-Sīhanāda Sutta", the key duties of a Cakkavatti are: "establish guard, ward, and protection according to Dhamma for your own household, your troops, your nobles, and vassals, for Brahmins and householders, town and country folk, ascetics and Brahmins, for beasts and birds. let no crime prevail in your kingdom, and to those who are in need, give property." The sutta explains the injunction to give to the needy by telling how a line of wheel-turning monarchs falls because they fail to give to the needy, and thus the kingdom falls into infighting as poverty increases, which then leads to stealing and violence.
In the "Mahāparinibbāna Sutta," the Buddha outlines several principles that he promoted among the Vajjika tribal federation, which had a quasi-republican form of government. He taught them to "hold regular and frequent assemblies", live in harmony and maintain their traditions. The Buddha then goes on to promote a similar kind of republican style of government among the Buddhist Sangha, where all monks had equal rights to attend open meetings and there would be no single leader, since The Buddha also chose not to appoint one. Some scholars have argued that this fact signals that the Buddha preferred a republican form of government, while others disagree with this position. Worldly happiness. As noted by Bhikkhu Bodhi, the Buddha as depicted in the Pali suttas does not exclusively teach a world-transcending goal, but also teaches laypersons how to achieve worldly happiness ("sukha"). According to Bodhi, the "most comprehensive" of the suttas that focus on how to live as a layperson is the "Sigālovāda Sutta" (DN 31). This sutta outlines how a layperson behaves towards six basic social relationships: "parents and children, teacher and pupils, husband and wife, friend and friend, employer and workers, lay follower and religious guides". This Pali text also has parallels in Chinese and in Sanskrit fragments.
In another sutta ("Dīghajāṇu Sutta", AN 8.54) the Buddha teaches two types of happiness. First, there is the happiness visible in this very life. The Buddha states that four things lead to this happiness: "The accomplishment of persistent effort, the accomplishment of protection, good friendship, and balanced living." Similarly, in several other suttas, the Buddha teaches on how to improve family relationships, particularly on the importance of filial love and gratitude as well as marital well-being. Regarding the happiness of the next life, the Buddha (in the "Dīghajāṇu Sutta") states that the virtues which lead to a good rebirth are: faith (in the Buddha and the teachings), moral discipline, especially keeping the five precepts, generosity, and wisdom (knowledge of the arising and passing of things). According to the Buddha of the suttas then, achieving a good rebirth is based on cultivating wholesome or skillful ("kusala") karma, which leads to a good result, and avoiding unwholesome ("akusala") karma. A common list of good karmas taught by the Buddha is the list of ten courses of action ("kammapatha") as outlined in MN 41 "Saleyyaka Sutta" (and its Chinese parallel in SĀ 1042).
Good karma is also termed merit ("puñña"), and the Buddha outlines three bases of meritorious actions: giving, moral discipline and meditation (as seen in AN 8:36). Physical characteristics. Early sources depict the Buddha's appearance as similar to other Buddhist monks. Various discourses describe how he "cut off his hair and beard" when renouncing the world. Likewise, Digha Nikaya 3 has a Brahmin describe the Buddha as a shaved or bald ("mundaka") man. Digha Nikaya 2 also describes how king Ajatashatru is unable to tell which of the monks is the Buddha when approaching the sangha and must ask his minister to point him out. Likewise, in MN 140, a mendicant who sees himself as a follower of the Buddha meets the Buddha in person but is unable to recognize him. The Buddha is also described as being handsome and with a clear complexion (Digha I:115; Anguttara I:181), at least in his youth. In old age, however, he is described as having a stooped body, with slack and wrinkled limbs. Various Buddhist texts attribute to the Buddha a series of extraordinary physical characteristics, known as "the 32 Signs of the Great Man" (Skt. "mahāpuruṣa lakṣaṇa").
According to Anālayo, when they first appear in the Buddhist texts, these physical marks were initially held to be imperceptible to the ordinary person, and required special training to detect. Later though, they are depicted as being visible by regular people and as inspiring faith in the Buddha. These characteristics are described in the Digha Nikaya's "" (D, I:142). Śākyamuni Buddha in Mahāyāna. In Mahāyāna Buddhism, the figure of Śākyamuni Buddha (Ch: 釋迦牟尼佛, Shìjiāmóunífó) retains his central role as the historical Buddha who lived and taught in ancient India. However, Mahāyāna developments introduce significant reinterpretations of his nature, activities, and metaphysical status, presenting a cosmic, timeless identity. Unlike the more human-centered portrayals, Mahāyāna works present Śākyamuni as a transcendent being of inconceivable qualities, who operates within a vast cosmological framework. Moreover, Mahāyāna sutras often depict Śākyamuni preaching in vast assemblies composed of bodhisattvas, gods, other Buddhas, and beings from other realms. These assemblies vastly exceed the human scale of early canonical suttas.
In many Mahāyāna scriptures, Śākyamuni is presented as the preacher of profound Mahāyāna teachings intended for advanced bodhisattvas. In contrast to the mainstream Nikāya/Āgama presentations of Śākyamuni as a renunciant teacher, Mahāyāna texts emphasize his boundless wisdom, vast power, and infinite compassion. Furthermore, according to Mahāyāna sutras, Śākyamuni teaches myriad teachings according to the capacities of beings. Thus, what appears to be the classic teaching of the sravakayana path taught in the Nikāyas/Āgamas is considered a provisional teaching, which is preparatory to the ultimate Mahāyāna Dharma. The "Lotus Sūtra" develops this idea most explicitly, portraying Śākyamuni as a master teacher who uses various skillful means (upaya) to guide beings to the One Vehicle (ekayāna) which leads to Buddhahood for all. While Śākyamuni is the central Buddha of our world (often called Sahā), Mahāyāna cosmology includes countless Buddhas presiding over various buddhafields. Śākyamuni is often depicted as one among an infinite assembly of Buddhas, yet his salvific function remains paramount in many texts. The "Avataṃsaka Sūtra" also presents Śākyamuni as inseparable from the cosmic Buddha Vairocana. The "Gaṇḍavyūha Sūtra" (a part of the "Avataṃsaka") describes Śākyamuni's activities as pervading all worlds and times, manifesting various forms for the sake of sentient beings. He is sometimes seen as a Buddha who simultaneously appears in countless forms (bodhisattvas, teachers, even ordinary beings), subverting any fixed notion of a singular historical presence.
In contrast with early Buddhist views that emphasize the Buddha's struggle on the spiritual path, Mahāyāna scriptures, such as the "Avataṃsaka Sūtra" and "Lotus Sūtra", portray Śākyamuni as already fully enlightened countless eons ago. Thus, his attainment under the Bodhi tree is also a didactic device (upaya), a demonstration for the sake of others rather than an actual personal breakthrough from delusion to awakening. This Śākyamuni who appeared to be born as a prince in the Śākya clan in India is understood to be a nirmāṇakāya, a docetic emanation. His apparent human birth, life, attainment of enlightenment, and death were skillful manifestations designed to teach and guide sentient beings, rather than literal events in the life of a finite being. The "Mahāparinirvāṇa Sūtra" reinforces this doctrine by denying that the Buddha truly enters parinirvāṇa. His apparent death is merely another teaching device. In fact, he remains eternally active, and his dharma-body (dharmakāya) continues to benefit beings. These texts collectively assert that the true Śākyamuni is eternal, unconditioned, and ever-present, even though he assumes various forms adapted to the spiritual capacities of those he teaches.
A central doctrinal framework for understanding Śākyamuni in Mahāyāna thought is the trikāya ("triple body") doctrine, which holds that Buddhas have a triune body: (1) Nirmāṇakāya ("emanation body"), the body which appears in the world, (2) Saṃbhogakāya ("enjoyment body"), a resplendent supranatural form, and (3) Dharmakāya, the formless body of ultimate reality. Through this framework, the "historical" Śākyamuni is not merely a historical teacher, but a cosmic being whose appearance on earth is but one of countless manifestations. His true identity is that of the saṃbhoga- and dharmakāyas, which extend beyond the limits of space and time. Not limited to a single location or lifespan, his bodies permeate the entire cosmos, appearing in innumerable worlds. In this view, the universe itself is Śākyamuni’s pure land, gradually being purified and transformed through his spiritual presence and teaching. This aligns with Mahāyāna cosmology in which Buddhas are not absent from the world and never abandon it due to their great compassion.
In other religions. Hinduism. After the lifetime of the Buddha the Hindu synthesis emerged, between 500–200 BCE and , under the pressure of the success of Buddhism and Jainism. In response to the success of Buddhism, Gautama was incorporated into Vaishnavism as the 9th avatar of Vishnu. The adoption of the Buddha as an incarnation began at approximately the same time as Hinduism began to predominate and Buddhism to decline in India, and the inclusion is ambiguous, as the co-option into a list of avatars may be seen as an aspect of Hindu efforts to decisively weaken Buddhist power and appeal in India. While his inclusion has been rejected by some traditionalists, many modern Hindus include the Buddha in their conception of Hinduism. Buddha's teachings deny the authority of the Vedas and the concepts of Brahman-Atman. Consequently, Buddhism is generally classified as a "nāstika" school (heterodox, literally "It is not so") in contrast to the six orthodox schools of Hinduism. Islam. Buddhist ideas in Muslim culture can be traced to the presence of Buddhism in Transoxiana and K̲h̲urāsān. Buddhism lasted from the 2nd century B.C. to the 8th century, there, until it dwindled in the face of Zoroastrianism, the Sassanide state religion. Remnants of Buddhism remains until the 9th century and the lasting impact of Buddhist influence is reflected in Muslim arts and poetry of Islamic Persia. However, in the 9th century, the intellectual distance between Buddhism and Islam increased drastically. Only centuries later, during Turco-Mongol governance, the attention of Muslim scholars shifted towards Buddhism again.
In Islamic sources, Buddha is called "Budd" (Persian: "but") or Shakyamuni. The former term is used in the writings of al-Jahiz, al-Mas'udi, al-Biruni, and al-Shahrastani. The term further denotes a temple or an idol, as many authors believed that Buddhists were idolaters. They are described further as believing in the eternity of the world, the retributation of actions after life, and the appearance of Buddha in various forms. Buddhists were referred to as "sumaniyya". Although Muslims had only rudimentary knowledge about Buddhism, they attempted to integrate the Buddha into their own religious history. Ibn Hazm defines the Buddha as a person who is not born, does not eat or drink, and does not die. The Buddha is compared to various Islamic figures by Muslim heresiologists. In his "Fihrist", ibn al-Nadim reiterates three opinions from among the scholars, that the Buddha is either an angel, an "ʿifrīt" (demon), or a Prophet. Al-Shahrastani identified Buddha with the legendary al-Khizr. Rashid al-Din Hamadani's (1247–1318) "Jāmiʿ al-Tawārīkh" dedicates an entire chapter on describing Buddhist beliefs to the Ilkhanate from a Muslim viewpoint. He identifies Buddha (Shakyamuni) as a monotheistic prophet. He integrates the cyclical reappearance of the Buddha into the lineage of Islamic prophets, who likewise raise whenever a community yielded into decay and violence. In line with Islamic prophetology, Rashid al-Din emphazizes the finality of Muhammad. In order to establish Buddha's monotheism, the author retells a story from the "Lalitavistara Sūtra" within an Islamic framework: Accordingly, the Indian deities, Vishnu, Brahma, Shiva, and Indra are prophets or angels who claim divinity for themselves and thus identified with the "people of Iblis" ("ahl-i iblīs"). When Buddha is brought to the idols and ordered to worship them, the idols bow down before Buddha instead, an idea linked to the Quranic story of angels prostrating before Adam, and the superiority of prophets over angels in Islamic theology ("Kalām").
Muhammad Hamidullah (1908 – December 2002) identifies Buddha as a prophet based on the Quran Surah 95:1. The verse takes an oath by a fig-tree, followed by Mount Sinai. Since Moses received his revelation on Mount Sinai, the fig-tree features as the location of revelation for another prophet, identified with Buddha, since Buddha reached enlightenment under a fig-tree. He is further identified with the prophet Dhu al-Kifl, supposedly related to his birthplace in Kapila-Vastu. He furthermore compares Buddha's teachings with that of Muhammad: The teaching of the omnipresence of dukkha, as formulated in the Four Noble Truths, is compared to 90:04, stating that "humans are created in "pain toil and trial"". Similarly, by receiving his revelation, Muhammad would have entered into a state of peace (salam) and, as per hadith, his devilish nature surrendered to islam ("aslama shayṭānī"). Christianity. The Christian saint Josaphat is based on the Buddha. The name comes from the Sanskrit "Bodhisattva" via Arabic "Būdhasaf" and Georgian "Iodasaph". The only story in which St. Josaphat appears, "Barlaam and Josaphat", is based on the life of the Buddha. Josaphat was included in earlier editions of the Roman Martyrology (feast-day 27 November)—though not in the Roman Missal—and in the Eastern Orthodox Church liturgical calendar (26 August).
Other religions. In the Baháʼí Faith, Buddha is regarded as one of the Manifestations of God. Some early Chinese Taoist-Buddhists thought the Buddha to be a reincarnation of Laozi. In the ancient Gnostic sect of Manichaeism, the Buddha is listed among the prophets who preached the word of God before Mani. In Sikhism, Buddha is mentioned as the 23rd avatar of Vishnu in the Chaubis Avtar, a composition in Dasam Granth traditionally and historically attributed to Guru Gobind Singh. Artistic depictions. The earliest artistic depictions of the Buddha found at Bharhut and Sanchi are aniconic and symbolic. During this early aniconic period, the Buddha is depicted by other objects or symbols, such as an empty throne, a riderless horse, footprints, a Dharma wheel or a Bodhi tree. Since aniconism precludes single devotional figures, most representations are of narrative scenes from his life. These continued to be very important after the Buddha's person could be shown, alongside larger statues. The art at Sanchi also depicts Jataka tales, narratives of the Buddha in his past lives.
Other styles of Indian Buddhist art depict the Buddha in human form, either standing, sitting crossed legged (often in the Lotus Pose) or lying down on one side. Iconic representations of the Buddha became particularly popular and widespread after the first century CE. Some of these depictions, particularly those of Gandharan Buddhism and Central Asian Buddhism, were influenced by Hellenistic art, a style known as Greco-Buddhist art. The subsequently influenced the art of East Asian Buddhist images, as well as those of Southeast Asian Theravada Buddhism. Further reading. The Buddha Early Buddhism Buddhism general
Bridge A bridge is a structure built to span a physical obstacle (such as a body of water, valley, road, or railway) without blocking the path underneath. It is constructed for the purpose of providing passage over the obstacle, which is usually something that is otherwise difficult or impossible to cross. There are many different designs of bridges, each serving a particular purpose and applicable to different situations. Designs of bridges vary depending on factors such as the function of the bridge, the nature of the terrain where the bridge is constructed and anchored, the material used to make it, and the funds available to build it. The earliest bridges were likely made with fallen trees and stepping stones. The Neolithic people built boardwalk bridges across marshland. The Arkadiko Bridge, dating from the 13th century BC, in the Peloponnese is one of the oldest arch bridges in existence and use. Etymology. The "Oxford English Dictionary" traces the origin of the word "bridge" to an Old English word "brycg", of the same meaning.
The Oxford English Dictionary also notes that there is some suggestion that the word can be traced directly back to Proto-Indo-European "*bʰrēw-." However, they also note that "this poses semantic problems." The origin of the word for the card game of the same name is unknown, but may be from folk etymology. History. The simplest and earliest types of bridges were stepping stones. Neolithic people also built a form of boardwalk across marshes; examples of such bridges include the Sweet Track and the Post Track in England, approximately 6000 years old. Ancient people would also have used log bridges consisting of logs that fell naturally or were intentionally felled or placed across streams. Some of the first human-made bridges with significant span were probably intentionally felled trees. Among the oldest timber bridges is the Holzbrücke Rapperswil-Hurden bridge that crossed upper Lake Zürich in Switzerland; prehistoric timber pilings discovered to the west of the Seedamm causeway date back to 1523 BC. The first wooden footbridge there led across Lake Zürich; it was reconstructed several times through the late 2nd century AD, when the Roman Empire built a wooden bridge to carry transport across the lake. Between 1358 and 1360, Rudolf IV, Duke of Austria, built a 'new' wooden bridge across the lake that was used until 1878; it was approximately long and wide. On 6 April 2001, a reconstruction of the original wooden footbridge was opened; it is also the longest wooden bridge in Switzerland.
The Arkadiko Bridge is one of four Mycenaean corbel arch bridges part of a former network of roads, designed to accommodate chariots, between the fort of Tiryns and town of Epidauros in the Peloponnese, in southern Greece. Dating to the Greek Bronze Age (13th century BC), it is one of the oldest arch bridges still in existence and use. Several intact, arched stone bridges from the Hellenistic era can be found in the Peloponnese. The greatest bridge builders of antiquity were the ancient Romans. The Romans built arch bridges and aqueducts that could stand in conditions that would damage or destroy earlier designs, some of which still stand today. An example is the Alcántara Bridge, built over the river Tagus, in Spain. The Romans also used cement, which reduced the variation of strength found in natural stone. One type of cement, called pozzolana, consisted of water, lime, sand, and volcanic rock. Brick and mortar bridges were built after the Roman era, as the technology for cement was lost (then later rediscovered).
In India, the "Arthashastra" treatise by Kautilya mentions the construction of dams and bridges. A Mauryan bridge near Girnar was surveyed by James Princep. The bridge was swept away during a flood, and later repaired by Puspagupta, the chief architect of emperor Chandragupta I. The use of stronger bridges using plaited bamboo and iron chain was visible in India by about the 4th century. A number of bridges, both for military and commercial purposes, were constructed by the Mughal administration in India. Although large bridges of wooden construction existed in China at the time of the Warring States period, the oldest surviving stone bridge in China is the Zhaozhou Bridge, built from 595 to 605 AD during the Sui dynasty. This bridge is also historically significant as it is the world's oldest open-spandrel stone segmental arch bridge. European segmental arch bridges date back to at least the Alconétar Bridge (approximately 2nd century AD), while the enormous Roman era Trajan's Bridge (105 AD) featured open-spandrel segmental arches in wooden construction.
Rope bridges, a simple type of suspension bridge, were used by the Inca civilization in the Andes mountains of South America, just prior to European colonization in the 16th century. The Ashanti built bridges over streams and rivers. They were constructed by pounding four large forked tree trunks into the stream bed, placing beams along these forked pillars, then positioning cross-beams that were finally covered with four to six inches of dirt. During the 18th century, there were many innovations in the design of timber bridges by Hans Ulrich Grubenmann, Johannes Grubenmann, as well as others. The first book on bridge engineering was written by Hubert Gautier in 1716. A major breakthrough in bridge technology came with the erection of the Iron Bridge in Shropshire, England in 1779. It used cast iron for the first time as arches to cross the river Severn. With the Industrial Revolution in the 19th century, truss systems of wrought iron were developed for larger bridges, but iron does not have the tensile strength to support large loads. With the advent of steel, which has a high tensile strength, much larger bridges were built, many using the ideas of Gustave Eiffel.
In Canada and the United States, numerous timber covered bridges were built in the late 1700s to the late 1800s, reminiscent of earlier designs in Germany and Switzerland. Some covered bridges were also built in Asia. In later years, some were partly made of stone or metal but the trusses were usually still made of wood; in the United States, there were three styles of trusses, the Queen Post, the Burr Arch and the Town Lattice. Hundreds of these structures still stand in North America. They were brought to the attention of the general public in the 1990s by the novel, movie and play "The Bridges of Madison County". In 1927, welding pioneer Stefan Bryła designed the first welded road bridge in the world, the Maurzyce Bridge which was later built across the river Słudwia at Maurzyce near Łowicz, Poland in 1929. In 1995, the American Welding Society presented the Historic Welded Structure Award for the bridge to Poland. Types of bridges. Bridges can be categorized in several different ways. Common categories include the type of structural elements used, by what they carry, whether they are fixed or movable, and by the materials used.
Structure types. Bridges may be classified by how the actions of tension, compression, bending, torsion and shear are distributed through their structure. Most bridges will employ all of these to some degree, but only a few will predominate. The separation of forces and moments may be quite clear. In a suspension or cable-stayed bridge, the elements in tension are distinct in shape and placement. In other cases the forces may be distributed among a large number of members, as in a truss. Some Engineers sub-divide 'beam' bridges into slab, beam-and-slab and box girder on the basis of their cross-section. A slab can be solid or voided (though this is no longer favored for inspectability reasons) while beam-and-slab consists of concrete or steel girders connected by a concrete slab. A box-girder cross-section consists of a single-cell or multi-cellular box. In recent years, integral bridge construction has also become popular. Fixed or movable bridges. Most bridges are fixed bridges, meaning they have no moving parts and stay in one place until they fail or are demolished. Temporary bridges, such as Bailey bridges, are designed to be assembled, taken apart, transported to a different site, and re-used. They are important in military engineering and are also used to carry traffic while an old bridge is being rebuilt. Movable bridges are designed to move out of the way of boats or other kinds of traffic, which would otherwise be too tall to fit. These are generally electrically powered.
The Tank bridge transporter (TBT) has the same cross-country performance as a tank even when fully loaded. It can deploy, drop off and load bridges independently, but it cannot recover them. Double-decked bridges. Double-decked (or double-decker) bridges have two levels, such as the George Washington Bridge, connecting New York City to Bergen County, New Jersey, US, as the world's busiest bridge, carrying 102 million vehicles annually; truss work between the roadway levels provided stiffness to the roadways and reduced movement of the upper level when the lower level was installed three decades after the upper level. The Tsing Ma Bridge and Kap Shui Mun Bridge in Hong Kong have six lanes on their upper decks, and on their lower decks there are two lanes and a pair of tracks for MTR metro trains. Some double-decked bridges only use one level for street traffic; the Washington Avenue Bridge in Minneapolis reserves its lower level for automobile and light rail traffic and its upper level for pedestrian and bicycle traffic (predominantly students at the University of Minnesota). Likewise, in Toronto, the Prince Edward Viaduct has five lanes of motor traffic, bicycle lanes, and sidewalks on its upper deck; and a pair of tracks for the Bloor–Danforth subway line on its lower deck. The western span of the San Francisco–Oakland Bay Bridge also has two levels.
Robert Stephenson's High Level Bridge across the River Tyne in Newcastle upon Tyne, completed in 1849, is an early example of a double-decked bridge. The upper level carries a railway, and the lower level is used for road traffic. Other examples include Britannia Bridge over the Menai Strait and Craigavon Bridge in Derry, Northern Ireland. The Oresund Bridge between Copenhagen and Malmö consists of a four-lane highway on the upper level and a pair of railway tracks at the lower level. Tower Bridge in London is different example of a double-decked bridge, with the central section consisting of a low-level bascule span and a high-level footbridge. Viaducts. A viaduct is made up of multiple bridges connected into one longer structure. The longest and some of the highest bridges are viaducts, such as the Lake Pontchartrain Causeway and Millau Viaduct. Multi-way bridge. A multi-way bridge has three or more separate spans which meet near the center of the bridge. Multi-way bridges with only three spans appear as a "T" or "Y" when viewed from above. Multi-way bridges are extremely rare. The Tridge, Margaret Bridge, and Zanesville Y-Bridge are examples.
Bridge types by use. A bridge can be categorized by what it is designed to carry, such as trains, pedestrian or road traffic (road bridge), a pipeline (Pipe bridge) or waterway for water transport or barge traffic. An aqueduct is a bridge that carries water, resembling a viaduct, which is a bridge that connects points of equal height. A road-rail bridge carries both road and rail traffic. Overway is a term for a bridge that separates incompatible intersecting traffic, especially road and rail. Some bridges accommodate other purposes, such as the tower of Nový Most Bridge in Bratislava, which features a restaurant, or a bridge-restaurant which is a bridge built to serve as a restaurant. Other suspension bridge towers carry transmission antennas. Conservationists use wildlife overpasses to reduce habitat fragmentation and animal-vehicle collisions. The first animal bridges sprung up in France in the 1950s, and these types of bridges are now used worldwide to protect both large and small wildlife. Bridges are subject to unplanned uses as well. The areas underneath some bridges have become makeshift shelters and homes to homeless people, and the undertimbers of bridges all around the world are spots of prevalent graffiti. Some bridges attract people attempting suicide, and become known as suicide bridges.
Bridge types by material. The materials used to build the structure are also used to categorize bridges. Until the end of the 18th century, bridges were made out of timber, stone and masonry. Modern bridges are currently built in concrete, steel, fiber reinforced polymers (FRP), stainless steel or combinations of those materials. Living bridges have been constructed of live plants such as "Ficus elastica" tree roots in India and wisteria vines in Japan. Analysis and design. Unlike buildings whose design is led by architects, bridges are usually designed by engineers. This follows from the importance of the engineering requirements; namely spanning the obstacle and having the durability to survive, with minimal maintenance, in an aggressive outdoor environment. Bridges are first analysed; the bending moment and shear force distributions are calculated due to the applied loads. For this, the finite element method is the most popular. The analysis can be one-, two-, or three-dimensional. For the majority of bridges, a two-dimensional plate model (often with stiffening beams) is sufficient or an upstand finite element model. On completion of the analysis, the bridge is designed to resist the applied bending moments and shear forces, section sizes are selected with sufficient capacity to resist the stresses. Many bridges are made of prestressed concrete which has good durability properties, either by pre-tensioning of beams prior to installation or post-tensioning on site.
In most countries, bridges, like other structures, are designed according to Load and Resistance Factor Design (LRFD) principles. In simple terms, this means that the load is factored up by a factor greater than unity, while the resistance or capacity of the structure is factored down, by a factor less than unity. The effect of the factored load (stress, bending moment) should be less than the factored resistance to that effect. Both of these factors allow for uncertainty and are greater when the uncertainty is greater. Aesthetics. Most bridges are utilitarian in appearance, but in some cases, the appearance of the bridge can have great importance. Often, this is the case with a large bridge that serves as an entrance to a city, or crosses over a main harbor entrance. These are sometimes known as signature bridges. Designers of bridges in parks and along parkways often place more importance on aesthetics, as well. Examples include the stone-faced bridges along the Taconic State Parkway in New York. Bridges are typically more aesthetically pleasing if they are simple in shape, the deck is thinner in proportion to its span, the lines of the structure are continuous, and the shapes of the structural elements reflect the forces acting on them. To create a beautiful image, some bridges are built much taller than necessary. This type, often found in east-Asian style gardens, is called a Moon bridge, evoking a rising full moon. Other garden bridges may cross only a dry bed of stream-washed pebbles, intended only to convey an impression of a stream. Often in palaces, a bridge will be built over an artificial waterway as symbolic of a passage to an important place or state of mind. A set of five bridges cross a sinuous waterway in an important courtyard of the Forbidden City in Beijing, China. The central bridge was reserved exclusively for the use of the Emperor and Empress, with their attendants.
Bridge maintenance. The estimated life of bridges varies between 25 and 80 years depending on location and material. Bridges may age hundred years with proper maintenance and rehabilitation. Bridge maintenance consisting of a combination of structural health monitoring and testing. This is regulated in country-specific engineer standards and includes an ongoing monitoring every three to six months, a simple test or inspection every two to three years and a major inspection every six to ten years. In Europe, the cost of maintenance is considerable and is higher in some countries than spending on new bridges. The lifetime of welded steel bridges can be significantly extended by aftertreatment of the weld transitions. This results in a potential high benefit, using existing bridges far beyond the planned lifetime. Bridge traffic loading. While the response of a bridge to the applied loading is well understood, the applied traffic loading itself is still the subject of research. This is a statistical problem as loading is highly variable, particularly for road bridges. Load Effects in bridges (stresses, bending moments) are designed for using the principles of Load and Resistance Factor Design. Before factoring to allow for uncertainty, the load effect is generally considered to be the maximum characteristic value in a specified return period. Notably, in Europe, it is the maximum value expected in 1000 years.
Bridge standards generally include a load model, deemed to represent the characteristic maximum load to be expected in the return period. In the past, these load models were agreed by standard drafting committees of experts but today, this situation is changing. It is now possible to measure the components of bridge traffic load, to weigh trucks, using weigh-in-motion (WIM) technologies. With extensive WIM databases, it is possible to calculate the maximum expected load effect in the specified return period. This is an active area of research, addressing issues of opposing direction lanes, side-by-side (same direction) lanes, traffic growth, permit/non-permit vehicles and long-span bridges (see below). Rather than repeat this complex process every time a bridge is to be designed, standards authorities specify simplified notional load models, notably HL-93, intended to give the same load effects as the characteristic maximum values. The Eurocode is an example of a standard for bridge traffic loading that was developed in this way.
Traffic loading on long span bridges. Most bridge standards are only applicable for short and medium spans - for example, the Eurocode is only applicable for loaded lengths up to 200 m. Longer spans are dealt with on a case-by-case basis. It is generally accepted that the intensity of load reduces as span increases because the probability of many trucks being closely spaced and extremely heavy reduces as the number of trucks involved increases. It is also generally assumed that short spans are governed by a small number of trucks traveling at high speed, with an allowance for dynamics. Longer spans on the other hand, are governed by congested traffic and no allowance for dynamics is needed. Calculating the loading due to congested traffic remains a challenge as there is a paucity of data on inter-vehicle gaps, both within-lane and inter-lane, in congested conditions. Weigh-in-Motion (WIM) systems provide data on inter-vehicle gaps but only operate well in free flowing traffic conditions. Some authors have used cameras to measure gaps and vehicle lengths in jammed situations and have inferred weights from lengths using WIM data. Others have used microsimulation to generate typical clusters of vehicles on the bridge.
Bridge vibration. Bridges vibrate under load and this contributes, to a greater or lesser extent, to the stresses. Vibration and dynamics are generally more significant for slender structures such as pedestrian bridges and long-span road or rail bridges. One of the most famous examples is the Tacoma Narrows Bridge that collapsed shortly after being constructed due to excessive vibration. More recently, the Millennium Bridge in London vibrated excessively under pedestrian loading and was closed and retrofitted with a system of dampers. For smaller bridges, dynamics is not catastrophic but can contribute an added amplification to the stresses due to static effects. For example, the Eurocode for bridge loading specifies amplifications of between 10% and 70%, depending on the span, the number of traffic lanes and the type of stress (bending moment or shear force). Vehicle-bridge dynamic interaction. There have been many studies of the dynamic interaction between vehicles and bridges during vehicle crossing events. Fryba did pioneering work on the interaction of a moving load and an Euler-Bernoulli beam. With increased computing power, vehicle-bridge interaction (VBI) models have become ever more sophisticated. The concern is that one of the many natural frequencies associated with the vehicle will resonate with the bridge's first natural frequency. The vehicle-related frequencies include body bounce and axle hop but there are also pseudo-frequencies associated with the vehicle's speed of crossing and there are many frequencies associated with the surface profile. Given the wide variety of heavy vehicles on road bridges, a statistical approach has been suggested, with VBI analyses carried out for many statically extreme loading events.
Bridge failures. The failure of bridges is of special concern for structural engineers in trying to learn lessons vital to bridge design, construction and maintenance. The failure of bridges first assumed national interest in Britain during the Victorian era when many new designs were being built, often using new materials, with some of them failing catastrophically. In the United States, the National Bridge Inventory tracks the structural evaluations of all bridges, including designations such as "structurally deficient" and "functionally obsolete". Bridge health monitoring. There are several methods used to monitor the condition of large structures, like bridges. Many long-span bridges are now routinely monitored with a range of sensors, including strain transducers, accelerometers, tiltmeters, and GPS. Accelerometers have the advantage that they are inertial, i.e., they do not require a reference point to measure from. This is often a problem for distance or deflection measurement, especially if the bridge is over water. Crowdsourcing bridge conditions by accessing data passively captured by cell phones, which routinely include accelerometers and GPS sensors, has been suggested as an alternative to including sensors during bridge construction and an augment for professional examinations.
An option for structural-integrity monitoring is "non-contact monitoring", which uses the Doppler effect (Doppler shift). A laser beam from a Laser Doppler Vibrometer is directed at the point of interest, and the vibration amplitude and frequency are extracted from the Doppler shift of the laser beam frequency due to the motion of the surface. The advantage of this method is that the setup time for the equipment is faster and, unlike an accelerometer, this makes measurements possible on multiple structures in as short a time as possible. Additionally, this method can measure specific points on a bridge that might be difficult to access. However, vibrometers are relatively expensive and have the disadvantage that a reference point is needed to measure from. Snapshots in time of the external condition of a bridge can be recorded using Lidar to aid bridge inspection. This can provide measurement of the bridge geometry (to facilitate the building of a computer model) but the accuracy is generally insufficient to measure bridge deflections under load.
While larger modern bridges are routinely monitored electronically, smaller bridges are generally inspected visually by trained inspectors. There is considerable research interest in the challenge of smaller bridges as they are often remote and do not have electrical power on site. Possible solutions are the installation of sensors on a specialist inspection vehicle and the use of its measurements as it drives over the bridge to infer information about the bridge condition. These vehicles can be equipped with accelerometers, gyrometers, Laser Doppler Vibrometers and some even have the capability to apply a resonant force to the road surface to dynamically excite the bridge at its resonant frequency.
Beadwork Beadwork is the art or craft of attaching beads to one another by stringing them onto a thread or thin wire with a sewing or beading needle or sewing them to cloth. Beads are produced in a diverse range of materials, shapes, and sizes, and vary by the kind of art produced. Most often, beadwork is a form of personal adornment (e.g. jewelry), but it also commonly makes up other artworks. Beadwork techniques are broadly divided into several categories, including loom and off-loom weaving, stringing, bead embroidery, bead crochet, bead knitting, and bead tatting. Ancient beading. The art of creating and utilizing beads is ancient, and ostrich shell beads discovered in Africa can be carbon-dated to 10,000 BC. Faience beads, a type of ceramic created by mixing powdered clays, lime, soda, and silica sand with water until a paste forms, then molding it around a stick or straw and firing until hard, were notably used in ancient Egyptian jewelry from the First Dynasty (beginning in the early Bronze Age) onward. Faience and other ceramic beads with vitrified quartz coatings predate pure glass beads.
Beads and work created with them were found near-ubiquitously across the ancient world, often made of locally available materials. For example, the Athabaskan peoples of Alaska used tusk shells (scaphopod mollusks), which are naturally hollow, as beads and incorporated them into elaborate jewelry. Beadwork has historically been used for religious purposes, as good luck talismans, for barter and trade, and for ritual exchange. Modern beading. Today, beadwork is commonly practiced by jewelers, hobbyists, and contemporary artists; artists known for using beadwork as a medium include Liza Lou, Ran Hwang, Hew Locke, Jeffery Gibson, and Joyce J. Scott. Some ancient stitches have become especially popular among contemporary artists. The off-loom peyote stitch, for example, is used in Native American Church members' beadwork. Jewelry made of beads was widespread and fashionable in Western Ukraine, which was connected with the familiarity of Ukrainian artists with the artistic achievements of the countries of Western Europe, where from the 18th century. There was a fashion for artistic products made of beads. Modern Ukrainian beadwork includes: beaded clothing, collars, bracelets, necklaces, necklaces-gerdanes, clothing accessories, and household items such as pysanka.
Europe. Beadwork in Europe, much like in Egypt and the Americas, can be traced to the use of bone and shell as adornments amongst early modern humans. As glassmaking increased in popularity through the Middle Ages, glass beads began to appear extensively in bead embroidery, beaded necklaces, and similar wares. In Northern Russia, the Kokoshnik headdress typically includes river pearl netting around the forehead in addition to traditional bead embroidery. By 1291, artists in Murano, Italy had begun production of intricate glass Murano beads inspired by Venetian glassware. With the advent of lampwork glass, Europeans started producing seed beads for embroidery, crochet, and other, mostly off-loom techniques. Czech seed beads are among the most popular contemporary bead styles. One technique of European beadwork is beaded "immortal" flowers. The technique's origins, though indistinct, are generally agreed to range at least several centuries back, as far back as at least the 16th if not 14th century. Two mayor styles were developed: French beading, in which the wire only goes through each bead once and the wires are arranged vertically, and Victorian (also called English or Russian) beading, in which the wires go through each bead twice and are arranged horizontally. In the late 19th and early 20th century, the beaded flowers were used to create long lasting funeral wreaths, called (French for "immortals"). In the mid-20th century, the art was introduced to United States with sales of flower beading kits. In 1960s to 1970s, books by emerging beaded flower designers emerged. In the 1990s and 2000s, there was another revival of interest in the craft, exemplified for example by the funeral wreaths made to commemorate victims of the September 11 attacks.
Ukrainian masters develop exclusively national motifs in their bead collections. Beaded artworks include clothing ensembles, clothing accessories, priestly clothing decorations, and household items. At the beginning of the 20th century embroidery workshops were created on the territory of Galicia and Bukovyna, where, along with weaving and embroidery, jewelry from beads was made. Contemporary beadwork includes: beaded clothing, collars, bracelets, necklaces, clothing accessories like handbags and purses. North America. Native American beadwork, already established via the use of materials like shells, dendrite, claws, and bone, evolved to incorporate glass beads as Europeans brought them to the Americas beginning in the early 17th century. Native beadwork today heavily utilizes small glass beads, but artists also continue to use traditionally important materials. Wampum shells, for instance, are ceremonially and politically important to a range of Eastern Woodlands tribes, and are used to depict important events.
Several Native American artists from a wide range of nations are considered to be at the forefront of modern American bead working. These artists include Teri Greeves (Kiowa, known for beaded commentaries on Native voting rights), Marcus Amerman (Choctaw, known for realistic beaded portraits of historical figures and celebrities), and Jamie Okuma (Luiseño-Shoshone-Bannock, known for beaded dolls). Great Lakes tribes. Ursuline nuns in the Great Lakes introduced floral patterns to young Indigenous women, who quickly applied them to beadwork. Ojibwe women in the area created ornately decorated shoulder bags known as "gashkibidaagan" (bandolier bags). Eastern Woodlands tribes. Innu, Mi'kmaq, Penobscot, and Haudenosaunee peoples developed, and are known for, beading symmetrical scroll motifs, most often in white beads. Tribes of the Iroqouis Confederacy practice raised beading, where threads are pulled taut to force beads into a bas-relief, which creates a three-dimensional effect. Southeastern tribes. Southeastern tribes pioneered a beadwork style that features images with white outlines, a visual reference to the shells and pearls coastal Southeasterners used pre-contact. This style was nearly lost during the Trail of Tears, as many beadworkers died during their forced removal to Indian Territory west of the Mississippi River. Roger Amerman (Choctaw, brother of Marcus Amerman) and Martha Berry (Cherokee) have effectively revived the style, however.
Sierra Madre tribes. Huichol communities in the Mexican states of Jalisco and Nayarit uniquely attach their beads to objects and surfaces via the use of a resin-beeswax mixture (in lieu of wire or waxed thread). Huichol beadwork is commonly characterized by bright colors and geometric shapes, and motifs of animals and spirits illustrate their spiritual beliefs. Métis Nation. Métis were known as the Flower Beadwork People by the Cree and Dene because of their culture of colourful floral beadwork and embroidery. During the early 19th century, European and Euro-North American observers and travelers frequently noted the intricate beadwork adorning Métis clothing. This beadwork, particularly floral patterns, has evolved into one of the most recognizable symbols of Métis culture. Métis artisans employed First Nations beadwork techniques along with floral designs influenced by French-Canadian nuns in Roman Catholic missions. By the 1830s, vibrant and lifelike floral motifs dominated Métis creations from the Red River region. Beadwork adorned nearly every traditional Métis garment, from moccasins to coats, belts to bags. The practice of beadwork became a vital economic activity for Métis women and families, spanning generations and providing both personal and commercial expression. Métis organizations like the Louis Riel Institute and the Gabriel Dumont Institute actively promote and preserve traditional beading through workshops and resources, ensuring its continuation within the community.
East Asia. Aside from jewelry and apparel bead work, bead curtains made a rise in the 1960-1970’s. Bead curtains root back to as early as the 20th century in China, where they were known for the positive energy that they shared. They typically consist of a horizontal pole or piece of wood that has rows of string dangling vertically, each string adorned with beads from top to bottom. These curtains provide a sense of separation between rooms and sometimes to deflect insects along with their decorative qualities. They often fall under the category of ‘screen’ alongside cloth, stone, or wood, though offer a completely different sensory experience while passing though them. In both Chinese and Japanese glass bead curtains, they’re inscribed with important messages; they often deal with auspicious factors like ‘double happiness’ and immortality. Common iconography, which was created by hanging the beads in a certain pattern, included suns and cranes, to signify happiness and peace. While there’s no physical evidence of these existing before the 20th century, early bead curtains were found to be made of jade, agate, shell, serpentine, faience, glass, bamboo tubes, wood and seeds. They were originally referred to as knotted bead nets or corpse curtains, as they often served as a rank of wealth when an individual was buried. Although pearl and crystal curtains gained popularity around the same time, they were often mistaken for glass bead curtains due to looks. Historical texts indicate that pearl curtains were made from real pearls, although we lack any substantial evidence.
Africa. Several African nations outside of Egypt have beadwork traditions. Aggry (also spelled aggri or aggrey) beads, a type of decorated glass bead, are used by Ghanaians and other West Africans to make necklaces and bracelets that may be traded for other goods. These beads are often believed to have magical medicinal of fertility powers. In Mauritania, powder-glass Kiffa beads represent a beading tradition that may date as far back as 1200 CE; a group of women have been revitalizing the craft after the last traditional Kiffa artisans died in the 1970s. Cameroonian women are known for crafting wooden sculptures covered in beadwork.
Board game A board game is a type of tabletop game that involves small objects () that are placed and/or moved in particular ways on a specially-designed patterned board (game board), potentially including other components, e.g. dice. The earlest known uses of the term "board game" are between the 1840s - 1850s. Whilst game boards are a necessary and sufficient condition of this genre, card games that do not use a standard deck of cards, as well as games that use neither cards nor a game board, are often colloquially included, with some referring to this genre generally as "table and board games" or simply "tabletop games". Eras. Ancient Era. General. Board games have been played, traveled, and evolved in most cultures and societies throughout history Board games have been discovered in a number of archeological sites. The oldest discovered gaming pieces were discovered in southwest Turkey, a set of elaborate sculptured stones in sets of four designed for a chess-like game, which were created during the Bronze Age around 5,000 years ago. Numerous archaeological finds of game boards exist that date from as early as the Neolithic period including, as of 2024, a total of 14 Neolithic sites reporting 51 game boards, ranging from mid-7th millennium to early 8th millennium.
Oldest Game. The Royal Game of Ur, estimated to have originated from around 4,600 years ago in ancient Mesopotamia, an example of which was found in the royal tombs of ancient Mesopotamia ( – ), is considered the oldest playable boardgame in the world, with well-defined game's rules discovered written on a cuneiform tablet by a Babylonian astronomer in – . Currently, Senet is argued to be the oldest known board game in the world, with possible game board fragments () and undisputed pictorial representations ( – ) having been found in Predynastic and First Dynasty burials dating as far back as 3500 BCE. However, whilst Senet was played for thousands of years, it fell out of fashion during the Roman period, sometime after 400 A.D., and the rules were never written down, therefore they are not decisively known. Similarly, Mehen is one of the oldest games dated with reasonable confidence, i.e., – , with some estimating it dates back to , however, the rules, scoring system, and game pieces are unknown or speculative.
The title of the oldest known board game has been difficult to establish. An example of this is Mancala, which includes a broad family of board games with a core design of two rows of small circular divots or bowls carved into a surface, which has had numerous estimations of its generic age, due to the many variants that have been discovered in different locations, across Africa, the Middle East and southern Asia, and dated across many different historical periods, from archaeological archeological sites dating the game at – (Roman Settlements); – (Egypt); and even – (Jordan). The later based on divots carved out of limestone in a Neolithic dwelling from ± 240 BCE, although this later dating has been disputed. Furthermore, when considering the Neolithic period game boards discoveries, caution has been given against considering these finds as representing earliest human game playing, as the absence of evidence of such games does not equate to evidence that no games were played during earlier periods. Golden Era.
The 1880s–1920s was a board game epoch known as the "Golden Age", a term coined by American Margaret Hofer where the popularity of board games was boosted through mass production making them cheaper and more readily available. The most popular of the board games sold during this period was Monopoly, with 500 million games played as of 1999. Renaissance Era. In the late 1990s, companies began producing more new games to serve a growing worldwide market. The early 20th century saw the emergence of a new "Golden Age" for board games called the "Board Game Renaissance". This period of board games industry development, of which board games such as Ticket to Ride and were a major part, saw a shift away from the 20th-century domination by well-established standby Golden Era board games like Monopoly and Game of Life. Regional History. Europe. Board games have a long tradition in Europe. The oldest records of board gaming in Europe date back to Homer's "Iliad" (written in the 8th century BC), in which he mentions the Ancient Greek game of "petteia". This game of "petteia" would later evolve into the Roman game of "ludus latrunculorum".
Americas. The board game Patolli originated in Mesoamerica and was played by a wide range of pre-Columbian cultures such as the Toltecs and the Aztecs. Africa. In Africa and the Middle East, mancala is a popular board game archetype with many regional variations. Luck, strategy, and diplomacy. Some games, such as chess, depend completely on player skill, while many children's games such as "Candy Land" and "snakes and ladders" require no decisions by the players and are decided purely by luck. Many games require some level of both skill and luck. A player may be hampered by bad luck in backgammon, "Monopoly", or "Risk"; but over many games, a skilled player will win more often. The elements of luck can also make for more excitement at times, and allow for more diverse and multifaceted strategies, as concepts such as expected value and risk management must be considered. Luck may be introduced into a game by several methods. The use of dice of various sorts goes back to the one of the earliest board games, the "Royal Game of Ur". These can decide everything from how many steps a player moves their token, as in "Monopoly", to how their forces fare in battle, as in "Risk", or which resources a player gains, as in "Catan". Other games such as "Sorry!" use a deck of special cards that, when shuffled, create randomness. "Scrabble" creates a similar effect using randomly picked letters. Other games use spinners, timers of random length, or other sources of randomness. German-style board games are notable for often having fewer elements of luck than many North American board games. Luck may be reduced in favour of skill by introducing symmetry between players. For example, in a dice game such as "Ludo", by giving each player the choice of rolling the dice or using the previous player's roll.
Another important aspect of some games is diplomacy, that is, players, making deals with one another. Negotiation generally features only in games with three or more players, cooperative games being the exception. An important facet of "Catan", for example, is convincing players to trade with you rather than with opponents. In "Risk", two or more players may team up against others. "Easy" diplomacy involves convincing other players that someone else is winning and should therefore be teamed up against. "Advanced" diplomacy (e.g., in the aptly named game "Diplomacy") consists of making elaborate plans together, with the possibility of betrayal. In perfect information games, such as chess, each player has complete information on the state of the game, but in other games, such as "Tigris and Euphrates" or "Stratego", some information is hidden from players. This makes finding the best move more difficult and may involve estimating probabilities by the opponents. Software. Many board games are now available as video games. These are aptly termed digital board games, and their distinguishing characteristic compared to traditional board games is they can now be played online against a computer or other players. Some websites (such as boardgamearena.com, yucata.de, etc.) allow play in real time and immediately show the opponents' moves, while others use email to notify the players after each move. The Internet and cheaper home printing has also influenced board games via print-and-play games that may be purchased and printed. Some games use external media such as audio cassettes or DVDs in accompaniment to the game.
There are also virtual tabletop programs that allow online players to play a variety of existing and new board games through tools needed to manipulate the game board but do not necessarily enforce the game's rules, leaving this up to the players. There are generalized programs such as "Vassal", "Tabletop Simulator" and "Tabletopia" that can be used to play any board or card game, while programs like "Roll20" and "Fantasy Grounds" are more specialized for role-playing games. Some of these virtual tabletops have worked with the license holders to allow for use of their game's assets within the program; for example, "Fantasy Grounds" has licenses for both "Dungeons & Dragons" and "Pathfinder" materials, while "Tabletop Simulator" allows game publishers to provide paid downloadable content for their games. However, as these games offer the ability to add in the content through user modifications, there are also unlicensed uses of board game assets available through these programs. Market. While the board gaming market is estimated to be smaller than that for video games, it has also experienced significant growth from the late 1990s. A 2012 article in "The Guardian" described board games as "making a comeback". Other expert sources suggest that board games never went away, and that board games have remained a popular leisure activity which has only grown over time. Another from 2014 gave an estimate that put the growth of the board game market at "between 25% and 40% annually" since 2010, and described the current time as the "golden era for board games". The rise in board game popularity has been attributed to quality improvement (more elegant mechanics, , artwork, and graphics) as well as increased availability thanks to sales through the Internet. Crowd-sourcing for board games is a large facet of the market, with $233 million raised on Kickstarter in 2020.
A 1991 estimate for the global board game market was over $1.2 billion. A 2001 estimate for the United States "board games and puzzle" market gave a value of under $400 million, and for United Kingdom, of about £50 million. A 2009 estimate for the Korean market was put at 800 million won, and another estimate for the American board game market for the same year was at about $800 million. A 2011 estimate for the Chinese board game market was at over 10 billion yuan. A 2013 estimate put the size of the German toy market at 2.7 billion euros (out of which the board games and puzzle market is worth about 375 million euros), and Polish markets at 2 billion and 280 million zlotys, respectively. In 2009, Germany was considered to be the best market per capita, with the highest number of games sold per individual. Hobby board games. Some academics, such as Erica Price and Marco Arnaudo, have differentiated "hobby" board games and gamers from other board games and gamers. A 2014 estimate placed the U.S. and Canada market for hobby board games (games produced for a "gamer" market) at only $75 million, with the total size of what it defined as the "hobby game market" ("the market for those games regardless of whether they're sold in the hobby channel or other channels,") at over $700 million. A similar 2015 estimate suggested a hobby game market value of almost $900 million.
Research. A dedicated field of research into gaming exists, known as game studies or ludology. While there has been a fair amount of scientific research on the psychology of older board games (e.g., chess, Go, mancala), less has been done on contemporary board games such as "Monopoly", "Scrabble", and "Risk", and especially modern board games such as "Catan", "Agricola", and "Pandemic". Much research has been carried out on chess, partly because many tournament players are publicly ranked in national and international lists, which makes it possible to compare their levels of expertise. The works of Adriaan de Groot, William Chase, Herbert A. Simon, and Fernand Gobet have established that knowledge, more than the ability to anticipate moves, plays an essential role in chess-playing ability. Linearly arranged board games have improved children's spatial numerical understanding. This is because the game is similar to a number line in that they promote a linear understanding of numbers rather than the innate logarithmic one.
Research studies show that board games such as "Snakes and Ladders" result in children showing significant improvements in aspects of basic number skills such as counting, recognizing numbers, numerical estimation, and number comprehension. They also practice fine motor skills each time they grasp a game piece. Playing board games has also been tied to improving children's executive functions and help reduce risks of dementia for the elderly. Related to this is a growing academic interest in the topic of game accessibility, culminating in the development of guidelines for assessing the accessibility of modern tabletop games and the extent to which they are playable for people with disabilities. Additionally, board games can be therapeutic. Bruce Halpenny, a games inventor said when interviewed about his game, "The Great Train Robbery":With crime you deal with every basic human emotion and also have enough elements to combine action with melodrama. The player's imagination is fired as they plan to rob the train. Because of the gamble, they take in the early stage of the game there is a build-up of tension, which is immediately released once the train is robbed. Release of tension is therapeutic and useful in our society because most jobs are boring and repetitive.
Playing games has been suggested as a viable addition to the traditional educational curriculum if the content is appropriate and the gameplay informs students on the curriculum content. Categories. Historical development. Harold Murray's "A History of Board Games Other Than Chess" (1952) has been called the first attempt to develop a "scheme for the classification of board games", in which he separated board games into five categories: "race"; "war"; "hunt"; "alignment" / "configuration", and "mancala" games. Robert Bell's "Board and Table Games from Many Civilizations" (1869) similarly espoused a classification of board games, this time divided into four categories, "race", "war", "positional" and "Mancala" games. In David Parlett's "The Oxford History of Board Games" (1999), based on the work of Murray and Bell, he described a "classical" categorisation of board games which consisted of four primary categories: "race", "space", "chase", and "displace" games. Modern board games have been classified in a variety of ways, a classification that can be based on the board game's mechanics, theme, age range, player number, and promotion. The diversity of board games means that some games belong to several categories.
Mechanics categorisation. A board game's mechanics usually involves an assessment of a player or player/s achievements whilst adhering to a series of pre-established , i.e. , such as capturing opponents pieces; calculation of a final score; and/or achieving an outcome. Board games have a range of rule complexity but also a range of strategic depth, both of which determine the ease of mastering the game, i.e., hard-to-master games like chess possess a relatively simple rule set but have great strategic depth. Examples of categories based on a modern categorisation of a board game's mechanics include: Thematic categorisation. Parlett also distinguishes between abstract and thematic games, the latter having a specific genre or frame narrative, for examples regular chess versus Star Wars-themed chess. The board games often have themes that emulate concepts in real-life situations and/or fictional scenario, but can also have no evident theme. Such games have come under criticism, usually when trending thematic concepts, such as those based on popular television show licenses, have been used to supplement deficiencies in the game mechanics. When discussing this practice, Edwards wrote "A bad game, however, remains a bad game even if it has been themed to a favorite television show.". Parlett went so far as to describe these promotional and TV spin-off games as being “of an essentially trivial, ephemeral, mind-numbing, and ultimately soul-destroying degree of worthlessness.".
The prominent themes found in board games of the Golden Era included: "travel", "sports", "courtship", "racism", "city life", "war", "education" and "capitalist enterprise". Common modern thematic game categories include: Component categorisation. Board games can also be categorized by their components, including: Age range categorisation. The recommended age range of board game’s target player market impacts of the categorisation of that board game: Player number categorisation. Board games can be characterised by the number of players they are designed for. Board games can be; solitaire puzzle games, where a player's performance is assessed against a specified target; or multiplayer games such as competitive games, where a comparison is made between two or more players' achievements, or Cooperative board game where players all players win or lose as a team. : Promotion categorisation. The following categories of board games are not board game types but rather paths board game creators take to promote their game: Glossary. Although many board games have a jargon all their own, there is a stardard terminology that is developed and recognised by gamers and the gaming industry.
Bead A bead is a small, decorative object that is formed in a variety of shapes and sizes of a material such as stone, bone, shell, glass, plastic, wood, or pearl and with a small hole for threading or stringing. Beads range in size from under 1 millimeter (0.039 in) to over 1 centimeter (0.39 in) in diameter. Beads represent some of the earliest forms of jewellery, with a pair of beads made from "Nassarius" sea snail shells dating to approximately 100,000 years ago thought to be the earliest known example.[1][2] Beadwork is the art or craft of making things with beads. Beads can be woven together with specialized thread, strung onto thread or soft, flexible wire, or adhered to a surface (e.g. fabric, clay). Etymology. The word "bead" derives from Old English "gebed", originally meaning "prayer", until transferred to small globular objects. This refers to the use of beads for counting repetitions of prayers, as in Christian Pater Noster cords and rosaries. Types. Beads can be divided into several types of overlapping categories based on different criteria such as the materials from which they are made, the process used in their manufacturing, the place or period of origin, the patterns on their surface, or their general shape. In some cases, such as millefiori and cloisonné beads, multiple categories may overlap in an interdependent fashion.
Components. Beads can be made of many different materials. The earliest beads were made of a variety of natural materials which, after they were gathered, could be readily drilled and shaped. As humans became capable of obtaining and working with more difficult materials, those materials were added to the range of available substances. Beads were a part of different cultures, each made with different materials throughout history and using beads to form something handmade. Beads came in different colors, shapes, and forms, what materials were used, and whether there was a meaning or meaning behind the beads. In modern manufacturing, the most common bead materials are wood, plastic, glass, metal, and stone. Natural materials. Beads are still made from many naturally occurring materials, both organic (i.e., of animal- or plant-based origin) and inorganic (purely mineral origin). However, some of these materials now routinely undergo some extra processing beyond mere shaping and drilling such as color enhancement via dyes or irradiation.
The natural organics include bone, coral, horn, ivory, seeds (such as tagua nuts), animal shells, and wood. For most of human history, pearls were the ultimate precious beads of natural origin because of their rarity; the modern pearl-culturing process has made them far more common. Amber and jet are also of natural organic origin although both are the result of partial fossilization. The natural inorganics include various types of stones, ranging from gemstones to common minerals, and metals. Of the latter, only a few precious metals occur in pure forms, but other purified base metals may as well be placed in this category along with certain naturally occurring alloys such as electrum. Synthetic materials. The oldest-surviving synthetic materials used for bead making have generally been ceramics: pottery and glass. Beads were also made from ancient alloys such as bronze and brass, but as those were more vulnerable to oxidation they have generally been less well-preserved at archaeological sites. Many different subtypes of glass are now used for beadmaking, some of which have their component-specific names. Lead crystal beads have a high percentage of lead oxide in the glass formula, increasing the refractive index. Most of the other named glass types have their formulations and patterns inseparable from the manufacturing process.
Small, colorful, fusible plastic beads can be placed on a solid plastic-backed peg array to form designs and then melted together with a clothes iron; alternatively, they can be strung into necklaces and bracelets or woven into keychains. Fusible beads come in many colors and degrees of transparency/opacity, including varieties that glow in the dark or have internal glitter; peg boards come in various shapes and several geometric patterns. Plastic toy beads, made by chopping plastic tubes into short pieces, were introduced in 1958 by Munkplast AB in Munka-Ljungby, Sweden. Known as Indian beads, they were originally sewn together to form ribbons. The pegboard for bead designs was invented in the early 1960s (patented 1962, patent granted 1967) by Gunnar Knutsson in Vällingby, Sweden, as a therapy for elderly homes; the pegboard later gained popularity as a toy for children.[1] The bead designs were glued to cardboard or Masonite boards and used as trivets. Later, when the beads were made of polyethylene, it became possible to fuse them with a flat iron. Hama come in three sizes: mini (diameter 2 mm (0.079 in)), midi (5 mm (0.20 in)) and maxi (10 mm (0.39 in)).[2] Perler beads come in two sizes called classic (5 mm) and biggie (10 mm). Pyssla beads (by IKEA) only come in one size (5 mm).
Manufacturing. Modern mass-produced beads are generally shaped by carving or casting, depending on the material and desired effect. In some cases, more specialized metalworking or glassworking techniques may be employed, or a combination of multiple techniques and materials may be used such as in cloisonné. Beads are small circular shapes that come in different shapes and sizes. The materials are made from different qualities such as color, shape, shine, pattern, or even exotic materials used, etc. In making beads, they have to have holes in the center in putting through a string to hold the beads together using different techniques that can help. Some archaeologists had been working at Blombos cave located in South Africa, there was a recent discovery showing forty-one marine shell ("Nassarius kraussianus") beads. It was estimated that it was made about seventy-five thousand years ago. Glassworking. Most glass beads are pressed glass, mass-produced by preparing a molten batch of glass of the desired color and pouring it into molds to form the desired shape. This is also true of most plastic beads.
A smaller and more expensive subset of glass and lead crystal beads are cut into precise faceted shapes on an individual basis. This was once done by hand but has largely been taken over by precision machinery. "Fire-polished" faceted beads are a less expensive alternative to hand-cut faceted glass or crystal. They derive their name from the second half of a two-part process: first, the glass batch is poured into round bead molds, then they are faceted with a grinding wheel. The faceted beads are then poured onto a tray and briefly reheated just long enough to melt the surface, "polishing" out any minor surface irregularities from the grinding wheel. Specialized glass techniques and types. There are several specialized glassworking techniques that create a distinctive appearance throughout the body of the resulting beads, which are then primarily referred to by the glass type. If the glass batch is used to create a large massive block instead of pre-shaping it as it cools, the result may then be carved into smaller items in the same manner as stone. Conversely, glass artisans may make beads by lampworking the glass on an individual basis; once formed, the beads undergo little or no further shaping after the layers have been properly annealed.
Most of these glass subtypes are some form of fused glass, although goldstone is created by controlling the reductive atmosphere and cooling conditions of the glass batch rather than by fusing separate components together. Dichroic glass beads incorporate a semitransparent microlayer of metal between two or more layers. Fibre optic glass beads have an eyecatching chatoyant effect across the grain. There are also several ways to fuse many small glass canes together into a multicolored pattern, resulting in millefiori beads or chevron beads (sometimes called "trade beads"). "Furnace glass" beads encase a multicolored core in a transparent exterior layer which is then annealed in a furnace. More economically, millefiori beads can also be made by limiting the patterning process to long, narrow canes or rods known as murrine. Thin cross-sections, or "decals", can then be cut from the murrine and fused into the surface of a plain glass bead. Shapes. Beads can be made in variety of shapes, including the following, as well as tubular and oval-shaped beads.
Round. This is the most common shape of beads that are strung on wire to create necklaces, and bracelets. The shape of the round beads lay together and are pleasing to the eye. Round beads can be made of glass, stone, ceramic, metal, or wood. Square or cubed. Square beads can be to enhance a necklace design as a spacer however a necklace can be strung with just square beads. The necklaces with square beads are used in Rosary necklaces/prayer necklaces, and wooden or shell ones are made for beachwear. Hair pipe beads. Elk rib bones were the original material for the long, tubular hair pipe beads. Today these beads are commonly made of bison and water buffalo bones and are popular for breastplates and chokers among Plains Indians. Black variations of these beads are made from the animals' horns. Seed beads. Seed beads are uniformly shaped spheroidal or tube shaped beads ranging in size from under a millimetre to several millimetres. "Seed bead" is a generic term for any small bead. Usually rounded in shape, seed beads are most commonly used for loom and off-loom bead weaving.
Place or period of origin. Miscellaneous ethnic beads. Tibetan Dzi beads and Rudraksha beads are used to make Buddhist and Hindu rosaries (malas). Magatama are traditional Japanese beads, and cinnabar was often used for making beads in China. Wampum are cylindrical white or purple beads made from quahog or North Atlantic channeled whelk shells by northeastern Native American tribes, such as the Wampanoag and Shinnecock. Job's tears are seed beads popular among southeastern Native American tribes. Heishe are beads made of shells or stones by the Kewa Pueblo people of New Mexico. History. Beads are thought to be one of the earliest forms of trade between members of the human race. It is believed that bead trading was one of the reasons why humans developed language.[1] Beads are said to have been used and traded for most of human history. The oldest beads found to date were at Blombos Cave, about 72,000 years old, and at Ksar Akil[2] in Lebanon, about 40,000 years old. Surface patterns. After shaping, glass and crystal beads can have their surface appearance enhanced by etching a translucent frosted layer, applying an additional color layer, or both. "Aurora Borealis", or AB, is a surface coating that diffuses light into a rainbow. Other surface coatings are vitrail, moonlight, dorado, satin, star shine, and heliotrope.
Tagua nuts from South America are used as an ivory substitute since the natural ivory trade has been restricted worldwide. Magnetic beads. Selecting magnetic materials are considered useful for medical care and medical research. By linking monoclonal antibodies or DNA to magnetic beads, or by using magnetic beads coated with streptavidin, a specific interaction with the corresponding target is ensured. By means of an external magnet, the recovery of material for further studies is greatly simplified.
Bead weaving Bead weaving (or beadweaving) is a set of techniques for weaving sheets and objects of seed beads. Threads are strung through and/or around the beads to hold them together. It can be done either on a loom or using one of a number of off-loom stitches. On-loom beadweaving. When weaving on a loom, the beads are strung on the weft threads and locked in between the warp threads. Although loomed pieces are typically rectangular, it is possible to increase and decrease to produce angular or curvy shapes. Fringe can also be added during weaving or before the piece is removed from the loom. Frame looms. The most common modern loom bead weaving technique requires two passes of the weft thread per row of beads. First, an entire row of beads is strung on the weft thread. Then the beads are pressed in between the warp threads from below. Then the needle is passed back through the beads, but above the warp threads, to lock the beads into place. Bead looms vary in size and are typically made of wood or metal. Usually, a comb or spring is used to hold the warp threads a bead-width apart (the lede image shows a threaded rod). Some looms have roller bars; these allow the weaver to produce pieces that are longer than the loom. Most looms are meant to sit on a table, but some have floor stands or are meant to sit in the lap. Cheap bead looms are sometimes made from styrofoam trays, wrapping the warp through evenly-spaced small slits notched into opposite edges.
Heddle looms. Heddle bead looms were popular in the United States near the beginning of the 20th century. They allow weaving of beads by raising every other thread and inserting strung beads in the shed, the space between the lowered and raised threads. There are still a few heddle bead looms being manufactured today. The most difficult part of loomwork is finishing off the warp threads. Off-loom beadweaving. Off-loom beadweaving is a family of beadwork techniques in which seed beads are woven together into a flat fabric, a tubular rope, or a three-dimensional object such as a ball, clasp, box, or a piece of jewelry. Most off-loom techniques can be accomplished using a single needle and thread (no warp threads), and some have two-needle variations. Different stitches produce pieces with distinct textures, shapes, and patterns. There are many different off-loom bead stitches, including new stitches (distinct thread paths) published as recently as 2015: Spiral Bead Weaving Stitches
Branchiopoda Branchiopoda, from Ancient Greek βράγχια ("bránkhia"), meaning "gill", and πούς ("poús"), meaning "foot", is a class of crustaceans. It comprises fairy shrimp, clam shrimp, Diplostraca (or Cladocera), Notostraca, the Devonian "Lepidocaris" and possibly the Cambrian "Rehbachiella". They are mostly small, freshwater animals that feed on plankton and detritus. Description. Members of the Branchiopoda are unified by the presence of gills on many of the animals' appendages, including some of the mouthparts. This is also responsible for the name of the group (from the , gills, akin to , windpipe; , foot). They generally possess compound eyes and a carapace, which may be a shell of two valves enclosing the trunk (as in most Cladocera), broad and shallow (as in the Notostraca), or entirely absent (as in the Anostraca). In the groups where the carapace prevents the use of the trunk limbs for swimming (Cladocera and clam shrimp), the antennae are used for locomotion, as they are in the nauplius. Male fairy shrimp have an enlarged pair of antennae with which they grasp the female during mating, while the bottom-feeding Notostraca, the antennae are reduced to vestiges. The trunk limbs are beaten in a metachronal rhythm, causing a flow of water along the midline of the animal, from which it derives oxygen, food and, in the case of the Anostraca and Notostraca, movement.
Ecology. Branchiopods are found in continental fresh water, including temporary pools and in hypersaline lakes, and some in brackish water. Only two groups of water fleas include marine species: Family Podonidae in the order Diplostraca, and family Sididae in the order Diplostraca. Most branchiopodans eat floating detritus or plankton, which they take using the setae on their appendages. But notostracans are omnivorous and very opportunistic feeders and will eat algae and bacteria in addition to animals as both predators and scavengers. Taxonomy. In early taxonomic treatments, the current members of the Branchiopoda were all placed in a single genus, "Monoculus". The taxon Branchiopoda was erected by Pierre André Latreille in 1817, initially at the rank of order. The current upper-level classification of Branchiopoda, according to the World Register of Marine Species (2021), is as follows: Class Branchiopoda In addition, the extinct genus "Lepidocaris" is generally placed in Branchiopoda. Anostraca. The fairy shrimp of the order Anostraca are usually long (exceptionally up to ). Most species have 20 body segments, bearing 11 pairs of leaf-like "phyllopodia" (swimming legs), and the body lacks a carapace. They live in vernal pools and hypersaline lakes across the world, including pools in deserts, in ice-covered mountain lakes and in Antarctica. They swim "upside-down" and feed by filtering organic particles from the water or by scraping algae from surfaces. They are an important food for many birds and fish, and are cultured and harvested for use as fish food. There are 300 species spread across 8 families.
Lipostraca. Lipostraca contains a single extinct Early Devonian species, "Lepidocaris rhyniensis", which is the most abundant animal in the Rhynie chert deposits. It resembles modern Anostraca, to which it is probably closely related, although its relationships to other orders remain unclear. The body is long, with 23 body segments and 19 pairs of appendages, but no carapace. It occurred chiefly among charophytes, probably in alkaline temporary pools. Notostraca. The order Notostraca comprises the single family Triopsidae, containing the tadpole shrimp or shield shrimp. The two genera, "Triops" and "Lepidurus", are considered living fossils, having not changed significantly in outward form since the Triassic. They have a broad, flat carapace, which conceals the head and bears a single pair of compound eyes. The abdomen is long, appears to be segmented and bears numerous pairs of flattened legs. The telson is flanked by a pair of long, thin caudal rami. Phenotypic plasticity within taxa makes species-level identification difficult, and is further compounded by variation in the mode of reproduction. The evidence of phenotypic plasticity of Arctic tadpole shrimp ("Lepidurus arcticus", Notostraca) has been observed in Svalbard. Notostracans are the largest branchiopodans and are omnivores living on the bottom of temporary pools, ponds and shallow lakes.
Laevicaudata, Spinicaudata and Cyclestherida (once Conchostraca). Clam shrimp are bivalved animals which have lived since at least the Devonian. The three groups are not believed to form a clade. They have 10–32 trunk segments, decreasing in size from front to back, and each bears a pair of legs which also carry gills. A strong muscle can close the two halves of the shell together. Anomopoda, Ctenopoda, Onychopoda, and Haplopoda (once Cladocera). These four orders make up a group of small crustaceans commonly called water fleas. Around 620 species have been recognised so far, with many more undescribed. They are ubiquitous in inland aquatic habitats, but rare in the oceans. Most are long, with a down-turned head, and a carapace covering the apparently unsegmented thorax and abdomen. There is a single median compound eye. Most species show cyclical parthenogenesis, where asexual reproduction is occasionally supplemented by sexual reproduction, which produces resting eggs that allow the species to survive harsh conditions and disperse to distant habitats. In the water bodies of the world, a lot of Cladocera are non-native species, many of which pose a great threat to aquatic ecosystems.
Evolution. The fossil record of branchiopods extends back at least into the Upper Cambrian and possibly further. The group is thought to be monophyletic, with the Anostraca having been the first group to branch off. It is thought that the group evolved in the seas, but was forced into temporary pools and hypersaline lakes by the evolution of bony fishes. Although they were previously considered the sister group to the remaining crustaceans, it is now widely accepted that crustaceans form a paraphyletic group, and Branchiopoda are thought to be sister to a clade comprising Xenocarida (Remipedia and Cephalocarida) and Hexapoda (insects and their relatives).
Baruch Spinoza Baruch (de) Spinoza (24 November 163221 February 1677), also known under his Latinized pen name Benedictus de Spinoza, was a philosopher of Portuguese-Jewish origin, who was born in the Dutch Republic. A forerunner of the Age of Enlightenment, Spinoza significantly influenced modern biblical criticism, 17th-century rationalism, and Dutch intellectual culture, establishing himself as one of the most important and radical philosophers of the early modern period. Influenced by Stoicism, Thomas Hobbes, René Descartes, Ibn Tufayl, and heterodox Christians, Spinoza was a leading philosopher of the Dutch Golden Age. Spinoza was born in Amsterdam to a Marrano family that fled Portugal for the more tolerant Dutch Republic. He received a traditional Jewish education, learning Hebrew and studying sacred texts within the Portuguese Jewish community, where his father was a prominent merchant. As a young man, Spinoza challenged rabbinic authority and questioned Jewish doctrines, leading to his permanent expulsion from his Jewish community in 1656. Following that expulsion, he distanced himself from all religious affiliations and devoted himself to philosophical inquiry and lens grinding. Spinoza attracted a dedicated circle of followers who gathered to discuss his writings and joined him in the intellectual pursuit of truth.
Spinoza published little, to avoid persecution and bans on his books. In his "Tractatus Theologico-Politicus", described by Steven Nadler as "one of the most important books of Western thought", Spinoza questioned the divine origin of the Hebrew Bible and the nature of God while arguing that ecclesiastic authority should have no role in a secular, democratic state. "Ethics" argues for a pantheistic view of God and explores the place of human freedom in a world devoid of theological, cosmological, and political moorings. Rejecting messianism and the emphasis on the afterlife, Spinoza emphasized appreciating and valuing life for oneself and others. By advocating for individual liberty in its moral, psychological, and metaphysical dimensions, Spinoza helped establish the genre of political writing called secular theology. Spinoza's philosophy spans nearly every area of philosophical discourse, including metaphysics, epistemology, political philosophy, ethics, philosophy of mind, and philosophy of science. His friends posthumously published his works, captivating philosophers for the next two centuries. Celebrated as one of the most original and influential thinkers of the seventeenth century, Rebecca Goldstein dubbed him "the renegade Jew who gave us modernity".
Biography. Family background. Spinoza's ancestors, adherents of Crypto-Judaism, faced persecution during the Portuguese Inquisition, enduring torture and public displays of humiliation. In 1597, his paternal grandfather's family left Vidigueira for Nantes and lived outwardly as New Christians, eventually transferring to Holland for an unknown reason. His maternal ancestors were a leading Porto commercial family, and his maternal grandfather was a foremost merchant who drifted between Judaism and Christianity. Spinoza was raised by his grandmother from ages six to nine and probably learned much about his family history from her. Spinoza's father Michael was a prominent and wealthy merchant in Amsterdam with a business that had wide geographical reach. In 1649, he was elected to serve as an administrative officer of the recently united congregation Talmud Torah. He married his cousin Rachael d'Espinosa, daughter of his uncle Abraham d'Espinosa, who was also a community leader and Michael's business partner. Marrying cousins was common in the Portuguese Jewish community then, giving Michael access to his father-in-law's commercial network and capital. Rachel's children died in infancy, and she died in 1627.
After the death of Rachel, Michael married Hannah Deborah, with whom he had five children. His second wife brought a dowry to the marriage that was absorbed into Michael's business capital instead of being set aside for her children, which may have caused a grudge between Spinoza and his father. The family lived on the artificial island on the south side of the River Amstel, known as the Vlooienburg, at the fifth house along the Houtgracht canal. The Jewish quarter was not formally divided. The family lived close to the Bet Ya'acov synagogue, and nearby were Christians, including the artist Rembrandt. Miriam was their first child, followed by Isaac who was expected to take over as head of the family and the commercial enterprise but died in 1649. Baruch Espinosa, the third child, was born on 24 November 1632 and named as per tradition for his maternal grandfather. Spinoza's younger brother Gabriel was born in 1634, followed by another sister Rebecca. Miriam married Samuel de Caceres but died shortly after childbirth. According to Jewish practice, Samuel had to marry his former sister-in-law Rebecca. Following his brother's death, Spinoza's place as head of the family and its business meant scholarly ambitions were pushed aside. Spinoza's mother, Hannah Deborah, died when Spinoza was six years old. Michael's third wife, Esther, raised Spinoza from age nine; she lacked formal Jewish knowledge due to growing up a New Christian and only spoke Portuguese at home. The marriage was childless. Spinoza's sister Rebecca, brother Gabriel, and nephew eventually migrated to Curaçao, and the remaining family joined them after Spinoza's death.
Uriel da Costa's early influence. Through his mother, Spinoza was related to the philosopher Uriel da Costa, who stirred controversy in Amsterdam's Portuguese Jewish community. Da Costa questioned traditional Christian and Jewish beliefs, asserting that, for example, their origins were based on human inventions instead of God's revelation. His clashes with the religious establishment led to his excommunication twice by rabbinic authorities, who imposed humiliation and social exclusion. In 1639, as part of an agreement to be readmitted, da Costa had to prostrate himself for worshippers to step over him. He died in 1640, reportedly committing suicide. During his childhood, Spinoza was likely unaware of his family connection with Uriel da Costa; still, as a teenager, he certainly heard discussions about him. Steven Nadler explains that, although da Costa died when Spinoza was eight, his ideas shaped Spinoza's intellectual development. Amsterdam's Jewish communities long remembered and discussed da Costa's skepticism about organized religion, denial of the soul's immortality, and the idea that Moses didn't write the Torah, influencing Spinoza's intellectual journey.
School days and the family business. Spinoza attended the Talmud Torah school adjoining the Bet Ya'acov synagogue, a few doors down from his home, headed by the senior Rabbi Saul Levi Morteira. Instructed in Spanish, the language of learning and literature, students in the elementary school learned to read the prayerbook and the Torah in Hebrew, translate the weekly section into Spanish, and study Rashi's commentary. Spinoza's name does not appear on the registry after age fourteen, and he likely never studied with rabbis such as Manasseh ben Israel and Morteira. Spinoza possibly went to work around fourteen and almost certainly was needed in his father's business after his brother died in 1649. During the First Anglo-Dutch War, much of the Spinoza firm's ships and cargo were captured by English ships, severely affecting the firm's financial viability. The firm was saddled with debt by the war's end in 1654 due to its merchant voyages being intercepted by the English, leading to its decline. Spinoza's father died in 1654, making him the head of the family, responsible for organizing and leading the Jewish mourning rituals, and in a business partnership with his brother of their inherited firm. As Spinoza's father had poor health for some years before his death, he was significantly involved in the business, putting his intellectual curiosity on hold. Until 1656, he continued financially supporting the synagogue and attending services in compliance with synagogue conventions and practice. By 1655, the family's wealth had evaporated and the business effectively ended.
In March 1656, Spinoza went to the city authorities for protection against debts in the Portuguese Jewish community. To free himself from the responsibility of paying debts owed by his late father, Spinoza appealed to the city to declare him an orphan; since he was a legal minor, not understanding his father's indebtedness would remove the obligation to repay his debts and retrospectively renounce his inheritance. Though he was released of all debts and legally in the right, his reputation as a merchant was permanently damaged in addition to violating a synagogue regulation that business matters are to be arbitrated within the community. Expulsion from the Jewish community. Amsterdam was tolerant of religious diversity so long as it was practiced discreetly. The community was concerned with protecting its reputation and not associating with Spinoza lest his controversial views provide the basis for possible persecution or expulsion. Spinoza did not openly break with Jewish authorities until his father died in 1654 when he became public and defiant, resulting from lengthy and stressful religious, financial, and legal clashes involving his business and synagogue, such as when Spinoza violated synagogue regulations by going to city authorities rather than resolving his disputes within the community to free himself from paying his father's debt.
On 27 July 1656, the Talmud Torah community leaders, which included Aboab de Fonseca, issued a writ of "herem" against the 23-year-old Spinoza. Spinoza's censure was the harshest ever pronounced in the community, carrying tremendous emotional and spiritual impact. The exact reason for expelling Spinoza is not stated, only referring to his "abominable heresies", "monstrous deeds", and the testimony of witnesses "in the presence of the said Espinoza". Even though the Amsterdam municipal authorities were not directly involved in Spinoza's censure, the town council expressly ordered the Portuguese-Jewish community to regulate their conduct and ensure that the community kept strict observance of Jewish law. Other evidence indicates a concern about upsetting civil authorities, such as the synagogue's bans on public weddings, funeral processions, and discussing religious matters with Christians, lest such activity might "disturb the liberty we enjoy". Before the expulsion, Spinoza had not published anything or written a treatise; Steven Nadler states that if Spinoza was voicing his criticism of Judaism that later appeared through his philosophical works, such as Part I of "Ethics", then there can be no wonder that he was severely punished. Unlike most censures issued by the Amsterdam congregation, it was never rescinded since the censure did not lead to repentance. After the censure, Spinoza may have written an Apologia in Spanish defending his views, but it is now lost. Spinoza's expulsion did not lead him to convert to Christianity or belong to a confessional religion or sect. From 1656 to 1661, Spinoza found lodgings elsewhere in Amsterdam and Leiden, supporting himself with teaching while learning lens grinding and constructing microscopes and telescopes. Spinoza did not maintain a sense of Jewish identity; he argued that without adherence to Jewish law, the Jewish people lacked a sustaining source of difference and identity, rendering the notion of a secular Jew incoherent.
Education and study group. Sometime between 1654 and 1657, Spinoza started studying Latin with political radical Franciscus van den Enden, a former Jesuit and atheist, who likely introduced Spinoza to scholastic and modern philosophy, including Descartes, who had a dominant influence on Spinoza's philosophy. While boarding with Van den Enden, Spinoza studied in his school, where he learned the arts and sciences and likely taught others. Many of his friends were either secularized freethinkers or belonged to dissident Christian groups that rejected the authority of established churches and traditional dogmas. Spinoza was acquainted with members of the Collegiants, a group of disaffected Mennonites and other dissenting Reformed sects that shunned official theology and must have played some role in Spinoza's developing views on religion and directed him to Van Enden. Jonathan Israel conjectures that another possible influential figure was atheist translator Jan Hendriksz Glazemaker, a collaborator of Spinoza's friend and publisher Rieuwertsz, who could not have mentored Spinoza but was in a unique position to introduce Spinoza to Cartesian philosophy, mathematics, and lens grinding.
After learning Latin with Van Enden, Spinoza studied at Leiden University around 1658, where he audited classes in Cartesian philosophy. From 1656 to 1661, Spinoza's main discussion partners who formed his circle and played a formative part in Spinoza's life were Van den Enden, , Jarig Jelles, Lodewijk Meyer, Johannes Bouwmeester and Adriaan Koerbagh. Spinoza's following, or philosophical sect, scrutinized the propositions of the "Ethics" while it was in draft and Spinoza's second text, "Short Treatise on God, Man, and His Well-Being". Though a few prominent people in Amsterdam discussed the teachings of the secretive but marginal group, it was mainly a testing ground for Spinoza's philosophy to extend his challenge to the status quo. Their public reputation in Amsterdam was negative, with Ole Borch disparaging them as "atheists". Throughout his life, Spinoza's general approach was to avoid intellectual battles, clashes, and public controversies, viewing them as a waste of energy that served no real purpose.
Career as a philosopher. Rijnsburg. Between 1660 and 1661, Spinoza moved from Amsterdam to Rijnsburg, allowing for a quiet retreat in the country and access to the university town, Leiden, where he still had many friends. Around this time, he wrote his "Short Treatise on God, Man, and His Well-Being", which he never published in his lifetime, thinking it would enrage the theologians, synods, and city magistrates. The "Short Treatise", a long-forgotten text that only survived in Dutch translation, was first published by Johannes van Vloten in 1862. While lodging with Herman Homan in Rijnsburg, Spinoza produced lenses and instruments to support himself and out of scientific interest. He began working on his "Ethics" and "Descartes' Principles of Philosophy", which he completed in two weeks, communicating and interpreting Descartes' arguments and testing the water for his metaphysical and ethical ideas. Spinoza's explanations of essential elements of the Cartesian system helped many interested people study the system, enhancing his philosophical reputation. This work was published in 1663 and was one of the two works published in his lifetime under his name. Spinoza led a modest and frugal lifestyle, earning income by polishing lenses and crafting telescopes and microscopes. He also relied on the generous contributions of his friends to support himself.
Voorburg. In 1663, Spinoza moved to Voorburg for an unknown reason. He continued working on "Ethics" and corresponded with scientists and philosophers throughout Europe. In 1665, he began writing the "Theological-Political Treatise", which addresses theological and political issues such as the interpretation of scripture, the origins of the state, and the bounds of political and religious authority while arguing for a secular, democratic state. Before the publication of the "Theological-Political Treatise", Spinoza's friend Adriaan Koerbagh published a book that criticized organized religion, denied the divine authorship of the Bible, and asserted that miracles were impossible—ideas similar to those of Spinoza. His work attracted the attention of the authorities, leading to his imprisonment and eventual death in prison. Anticipating the reaction to his ideas, Spinoza published his treatise in 1670 under a false publisher and a fictitious place of publication. The work did not remain anonymous for long. Samuel Maresius attacked Spinoza personally, while Thomas Hobbes and Johannes Bredenburg criticized his conception of God and saw the book as dangerous and subversive. Spinoza's work was safer than Koerbagh's because it was written in Latin, a language not widely understood by the general public, and Spinoza explicitly forbade its translation. The secular authorities varied enforcing the Reformed Church in Amsterdam's orders to ban the distribution of the blasphemous book.
The Hague. In 1670, Spinoza moved to The Hague to have easier access to the city's intellectual life and to be closer to his friends and followers. As he became more famous, Spinoza spent time receiving visitors and responding to letters. He returned to the manuscript of "Ethics", reworking part Three into parts Four and Five, and composed a Hebrew grammar for proper interpretation of scripture and for clearing up confusion and problems when studying the Bible, with part One presenting etymology, the alphabet, and principles governing nouns, verbs, and more. Part Two, unfinished before he died, would have presented syntax rules. Another unfinished work from 1676 was "Tractatus Politicus", which concerns how states can function well and intended to show that democratic states are best. Spinoza refused an offer to be the chair of philosophy at the University of Heidelberg, perhaps because of the possibility that it might curb his freedom of thought. Correspondence. Few of Spinoza's letters are extant, and none before 1661. Nearly all the contents are philosophical and technical because the original editors of "Opera Posthuma"—a collection of his works published posthumously—Lodewijk Meyer, Georg Hermann Schuller, and Johannes Bouwmeester, excluded personal matters and letters due to the political and ecclesiastical persecution of the time. Spinoza corresponded with Peter Serrarius, a radical Protestant and millenarian merchant, who was a patron of Spinoza after his expulsion from the Jewish community. He acted as an intermediary for Spinoza's correspondence, sending and receiving letters of the philosopher to and from third parties. They maintained their relationship until Serrarius died in 1669.
Through his pursuits in lens grinding, mathematics, optics, and philosophy, Spinoza forged connections with prominent figures such as scientist Christiaan Huygens, mathematician Johannes Hudde, and Secretary of the British Royal Society Henry Oldenburg. Huygens and others notably praised the quality of Spinoza's lenses. Spinoza engaged in correspondence with Willem van Blijenbergh, an amateur Calvinist theologian, who sought Spinoza's view on the nature of evil and sin. Whereas Blijenbergh deferred to the authority of scripture for theology and philosophy, Spinoza told him not solely to look at scripture for truth or anthropomorphize God. Also, Spinoza told him their views were incommensurable. Gottfried Wilhelm Leibniz outwardly described Spinoza's work negatively but privately wrote letters to him and desired to examine the manuscript of the "Ethics". In 1676, Leibniz traveled to The Hague to meet Spinoza, remaining with him for three days to converse about current events and philosophy. Leibniz's work bears some striking resemblances to parts of Spinoza's philosophy, like in Monadology. Leibniz was concerned when his name was not redacted in a letter printed in the "Opera Posthuma". In 1675, Albert Burgh, a friend and possibly former pupil of Spinoza, wrote to him repudiating his teachings and announcing his conversion to the Catholic Church. Burgh attacked Spinoza's views as expressed in the "Theological-Political Treatise" and tried to persuade Spinoza to embrace Catholicism. In response, Spinoza, at the request of Burgh's family, who hoped to restore his reason, wrote an angry letter mocking the Catholic Church and condemning all religious superstition.
Spinoza published little in his lifetime, and most formal writings were in Latin, reaching few readers. Apart from "Descartes' Principles of Philosophy" and the "Theologico-Political Treatise", his works appeared in print after his death. Because the reaction to his anonymously published work, "Theologico-Political Treatise", was unfavorable, Spinoza told supporters not to translate his works and abstained from publishing further. Following his death, his supporters published his works posthumously in Latin and Dutch. His posthumous works–"Opera Posthuma"–were edited by his friends in secrecy to prevent the confiscation and destruction of manuscripts. He wore a signet ring to mark his letters, engraved with the Latin word "Caute", meaning "Caution", and the image of a thorny rose. Death and rescue of unpublished writings. Spinoza's health began to fail in 1676, and he died in The Hague on 21 February 1677 at age 44, attended by a physician friend, Georg Herman Schuller. Spinoza had been ill with some form of lung affliction, probably tuberculosis and possibly complicated by silicosis brought on by grinding glass lenses. Although Spinoza had been becoming sicker for weeks, his death was sudden, and he died without leaving a will. Reports circulated that he repented his philosophical stances on his deathbed, but these tales petered out in the 18th century. Lutheran preacher Johannes Colerus wrote the first biography of Spinoza for the original reason of researching his final days.
Spinoza was buried inside the Nieuwe Kerk four days after his death, with six others in the same vault. At the time, there was no memorial plaque for Spinoza. In the 18th century, the vault was emptied, and the remnants scattered over the earth of the churchyard. The memorial plaque is outside the church, where some of his remains are part of the churchyard's soil. Spinoza's friends rescued his personal belongings, papers, and unpublished manuscripts. His supporters took them away for safekeeping from seizure by those wishing to suppress his writings, and they do not appear in the inventory of his possessions at death. Within a year of his death, his supporters translated his Latin manuscripts into Dutch and other languages. Secular authorities and later the Roman Catholic Church banned his works. Philosophy. "Ethics".
Metaphysics. Spinoza's metaphysics consists of one thing, substance, and its modifications (modes). Early in "The Ethics" Spinoza argues that only one substance is absolutely infinite, self-caused, and eternal. He calls this substance "God", or "Nature". He takes these two terms to be synonymous (in the Latin the phrase he uses is "Deus sive Natura"). For Spinoza, the whole of the natural universe consists of one substance, God, or, what is the same, Nature, and its modifications (modes). Substance, attributes, and modes. Following Maimonides, Spinoza defined substance as "that which is in itself and is conceived through itself", meaning that it can be understood without any reference to anything external. Being conceptually independent also means that the same thing is ontologically independent, depending on nothing else for its existence and being the 'cause of itself' ("causa sui"). A mode is something which cannot exist independently but rather must do so as part of something else on which it depends, including properties (for example color), relations (such as size) and individual things. Modes can be further divided into 'finite' and 'infinite' ones, with the latter being evident in every finite mode (he gives examples of "motion" and "rest"). The traditional understanding of an attribute in philosophy is similar to Spinoza's modes, though he uses that word differently. To him, an attribute is "that which the intellect perceives as constituting the essence of substance", and there are possibly an infinite number of them. It is the essential nature that is "attributed" to reality by intellect.
Spinoza defined God as "a substance consisting of infinite attributes, each of which expresses eternal and infinite essence", and since "no cause or reason" can prevent such a being from existing, it must exist. This is a form of the ontological argument, which is claimed to prove the existence of God, but Spinoza went further in stating that it showed that only God exists. Accordingly, he stated that "Whatever is, is in God, and nothing can exist or be conceived without God". This means that God is identical with the universe, an idea which he encapsulated in the phrase "Deus sive Natura" ('God or Nature'), which some have interpreted as atheism or pantheism. Though there are many more of them, God can be known by humans through either the attribute of extension or the attribute of thought. Thought and extension represent giving complete accounts of the world in mental or physical terms. To this end, he says that "the mind and the body are one and the same thing, which is conceived now under the attribute of thought, now under the attribute of extension".
After stating his proof for God's existence, Spinoza addresses who "God" is. Spinoza believed that God is "the sum of the natural and physical laws of the universe and certainly not an individual entity or creator". Spinoza attempts to prove that God is just the substance of the universe by first stating that substances do not share attributes or essences and then demonstrating that God is a "substance" with an infinite number of attributes, thus the attributes possessed by any other substances must also be possessed by God. Therefore, God is just the sum of all the substances of the universe. God is the only substance in the universe, and everything is a part of God. This view was described by Charles Hartshorne as Classical Pantheism. Spinoza argues that "things could not have been produced by God in any other way or in any other order than is the case". Therefore, concepts such as 'freedom' and 'chance' have little meaning. This picture of Spinoza's determinism is illuminated in "Ethics": "the infant believes that it is by free will that it seeks the breast; the angry boy believes that by free will he wishes vengeance; the timid man thinks it is with free will he seeks flight; the drunkard believes that by a free command of his mind he speaks the things which when sober he wishes he had left unsaid. … All believe that they speak by a free command of the mind, whilst, in truth, they have no power to restrain the impulse which they have to speak." In his letter to G. H. Schuller (Letter 58), he wrote: "men are conscious of their desire and unaware of the causes by which [their desires] are determined." He also held that knowledge of true causes of passive emotion can transform it into an active emotion, thus anticipating one of the key ideas of Sigmund Freud's psychoanalysis.
According to Eric Schliesser, Spinoza was skeptical regarding the possibility of knowledge of nature and as a consequence at odds with scientists such as Galileo and Huygens. Causality. Although the principle of sufficient reason is commonly associated with Gottfried Leibniz, Spinoza employs it in a more systematic manner. In Spinoza's philosophical framework, questions concerning why a particular phenomenon exists are always answerable, and these answers are provided in terms of the relevant cause. Spinoza's approach involves first providing an account of a phenomenon, such as goodness or consciousness, to explain it, and then further explaining the phenomenon in terms of itself. For instance, he might argue that consciousness is the degree of power of a mental state. Spinoza has also been described as an "Epicurean materialist", specifically in reference to his opposition to Cartesian mind-body dualism. This view was held by Epicureans before him, as they believed that atoms with their probabilistic paths were the only substance that existed fundamentally. Spinoza, however, deviated significantly from Epicureans by adhering to strict determinism, much like the Stoics before him, in contrast to the Epicurean belief in the probabilistic path of atoms, which is more in line with contemporary thought on quantum mechanics.
The emotions. One thing which seems, on the surface, to distinguish Spinoza's view of the emotions from both Descartes' and Hume's pictures of them is that he takes the emotions to be cognitive in some important respect. Jonathan Bennett claims that "Spinoza mainly saw emotions as caused by cognitions. [However] he did not say this clearly enough and sometimes lost sight of it entirely." Spinoza provides several demonstrations which purport to show truths about how human emotions work. The picture presented is, according to Bennett, "unflattering, coloured as it is by universal egoism". Ethical philosophy. Spinoza's notion of blessedness figures centrally in his ethical philosophy. Spinoza writes that blessedness (or salvation or freedom), "consists, namely, in a constant and eternal love of God, or in God's love for men.
Spinoza writes that blessedness (or salvation or freedom), "consists, namely, in a constant and eternal love of God, or in God's love for men. Given that individuals are identified as mere modifications of the infinite Substance, it follows that no individual can ever be fully complete, i.e., perfect, or blessed. Absolute perfection, is, in Spinoza's thought, reserved solely for Substance. Nevertheless, modes can attain a lesser form of blessedness, namely, that of pure understanding of oneself as one really is, i.e., as a definite modification of Substance in a certain set of relationships with everything else in the universe. That this is what Spinoza has in mind can be seen at the end of the "Ethics", in E5P24 and E5P25, where Spinoza makes two final key moves, unifying the metaphysical, epistemological, and ethical propositions he has developed over the course of the work. In E5P24, he links the understanding of particular things to the understanding of God, or Substance; in E5P25, the "conatus" of the mind is linked to the third kind of knowledge ("Intuition"). From here, it is a short step to the connection of Blessedness with the "amor dei intellectualis" ("intellectual love of God").
"Tractatus Theologico-Politicus" (TTP). As the Second Anglo-Dutch War raged and Spinoza grew confident in the near completion of his ethical system, he shifted his intellectual focus from writing The "Ethics" to the urgent complexities of society, religion, war, and politics. The Tractatus Theologico-Politicus explains the lessons of ancient Israelite history, the moral core of Jesus's teachings, and the purpose of God's commandments, all tailored to current Dutch politics. It relies on biblical commentary, interpretation, history, philology, philosophy, legal analysis, and more to make its points. The work was published in 1670 and immediately caused an uproar across Europe. While "Ethics" is written for a narrow audience that the masses would not understand, the TTP audience includes theologians such as teachers on university faculties and religious leaders. "Tractatus Politicus" (Political Treatise) (TP). This unfinished treatise in Latin expounds Spinoza's ideas about forms of government. Spinoza maintained conventional views regarding women’s societal role. In his Political Treatise (TP), he concludes tersely on the final page that women were naturally subordinate to men—a condition he attributed to inherent differences rather than societal structures, dismissing institutional explanations for their subordination. Biographer Jonathan I. Israel remarked that his views on women were universal for the time.
Pantheism. Spinoza was considered to be an atheist because he used the word "God" [Deus] to signify a concept that was different from that of traditional Judeo–Christian monotheism. "Spinoza expressly denies personality and consciousness to God; he has neither intelligence, feeling, nor will; he does not act according to purpose, but everything follows necessarily from his nature, according to law..." Thus, Spinoza's cool, indifferent God differs from the concept of an anthropomorphic, fatherly God who cares about humanity. In 1785, Friedrich Heinrich Jacobi published a condemnation of Spinoza's pantheism, after Gotthold Lessing was thought to have confessed on his deathbed to being a "Spinozist", which was the equivalent in his time of being called an atheist. Jacobi claimed that Spinoza's doctrine was pure materialism, because all Nature and God are said to be nothing but extended substance. This, for Jacobi, was the result of Enlightenment rationalism and it would finally end in absolute atheism. Moses Mendelssohn disagreed with Jacobi, saying that there is no actual difference between theism and pantheism. The issue became a major intellectual and religious concern for European civilization at the time.
The attraction of Spinoza's philosophy to late 18th-century Europeans was that it provided an alternative to materialism, atheism, and deism. Three of Spinoza's ideas strongly appealed to them: the unity of all that exists, the regularity of all that happens, and the identity of spirit and nature. By 1879, Spinoza's pantheism was praised by many, but was considered by some to be alarming and dangerously inimical. Spinoza's "God or Nature" ("Deus sive Natura") provided a living, natural God, in contrast to Isaac Newton's first cause argument and the dead mechanism of Julien Offray de La Mettrie's (1709–1751) work, "Man a Machine" (")". Coleridge and Shelley saw in Spinoza's philosophy a "religion of nature". Novalis called him the "God-intoxicated man". Spinoza inspired the poet Shelley to write his essay "The Necessity of Atheism". It is a widespread belief that Spinoza equated God with the material universe. He has therefore been called the "prophet" and "prince" and most eminent expounder of pantheism. More specifically, in a letter to Henry Oldenburg he states, "as to the view of certain people that I identify God with Nature (taken as a kind of mass or corporeal matter), they are quite mistaken". For Spinoza, the universe (cosmos) is a "mode" under two "attributes" of Thought and Extension. God has infinitely many other attributes which are not present in the world.
According to German philosopher Karl Jaspers (1883–1969), when Spinoza wrote "" (Latin for 'God or Nature'), Spinoza meant God was "natura naturans" (nature doing what nature does; literally, 'nature naturing'), not "natura naturata" (nature already created; literally, 'nature natured'). Jaspers believed that Spinoza, in his philosophical system, did not mean to say that God and Nature are interchangeable terms, but rather that God's transcendence was attested by his infinitely many attributes, and that two attributes known by humans, namely Thought and Extension, signified God's immanence. Even God under the attributes of thought and extension cannot be identified strictly with our world. That world is of course "divisible"; it has parts. But Spinoza said, "no attribute of a substance can be truly conceived from which it follows that the substance can be divided", meaning that one cannot conceive an attribute in a way that leads to division of substance. He also said, "a substance which is absolutely infinite is indivisible" (Ethics, Part I, Propositions 12 and 13). Following this logic, our world should be considered as a mode under two attributes of thought and extension. Therefore, according to Jaspers, the pantheist formula "One and All" would apply to Spinoza only if the "One" preserves its transcendence and the "All" were not interpreted as the totality of finite things.
Martial Guéroult (1891–1976) suggested the term panentheism, rather than pantheism to describe Spinoza's view of the relation between God and the world. The world is not God, but in a strong sense, "in" God. Not only do finite things have God as their cause; they cannot be conceived without God. However, American panentheist philosopher Charles Hartshorne (1897–2000) insisted on the term Classical Pantheism to describe Spinoza's view. According to the "Stanford Encyclopedia of Philosophy", Spinoza's God is an "infinite intellect" ("Ethics" 2p11c) — all-knowing (2p3), and capable of loving both himself—and us, insofar as we are part of his perfection (5p35c). And if the mark of a personal being is that it is one towards which we can entertain personal attitudes, then we should note too that Spinoza recommends "amor intellectualis dei" (the intellectual love of God) as the supreme good for man (5p33). However, the matter is complex. Spinoza's God does not have free will (1p32c1), he does not have purposes or intentions (1 appendix), and Spinoza insists that "neither intellect nor will pertain to the nature of God" (1p17s1). Moreover, while we may love God, we need to remember that God is not a being who could ever love us back. "He who loves God cannot strive that God should love him in return", says Spinoza (5p19).
Steven Nadler suggests that settling the question of Spinoza's atheism or pantheism depends on an analysis of attitudes. If pantheism is associated with religiosity, then Spinoza is not a pantheist, since Spinoza believes that the proper stance to take towards God is not one of reverence or religious awe, but instead one of objective study and reason, since taking the religious stance would leave one open to the possibility of error and superstition. Other philosophical connections. Many authors have discussed similarities between Spinoza's philosophy and Eastern philosophical traditions. A few decades after the philosopher's death, Pierre Bayle, in his famous "Historical and Critical Dictionary" (1697) pointed out a link between Spinoza's alleged atheism with "the theology of a Chinese sect", supposedly called "Foe Kiao", of which he had learned thanks to the testimonies of the Jesuit missions in Eastern Asia. A century later, Kant also established a parallel between the philosophy of Spinoza and the thinking of Laozi (a "monstrous system" in his words), grouping both under the name of pantheists, criticizing what he described as mystical tendencies in them.

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