Personal Healing with Spinoza's Determinism.
Instead of being trapped by the illusion of free will, we can achieve a more meaningful freedom rooted in self-awareness and acceptance.
It is interesting how often one hears in everyday conversation the expression “you have free will”. Whether we are making lifestyle choices, analysing our relationships or simply deciding something like going out for dinner, this affirmation that we have ‘free will’ is an attempt to comfort ourselves into believing this. This belief can also be a way of validating our emotions and experiences, particularly in contexts such as relationships or personal struggles, where agency and control seem important to maintaining one’s dignity or sense of self. By reassuring ourselves that we have free will, we create an illusion of control, even if we might not be fully conscious of the subtle influences shaping our decisions. In the history of philosophy, the debate over free will versus determinism has persisted as one of the most significant discussions. Baruch Spinoza argues that all events in the universe, including human actions, are determined in a chain of causality. According to Spinoza, everything that exists is part of a single substance—God or Nature—and everything, including human thoughts and behaviours, follows from the inherent laws of nature. In this essay I will argue that Spinoza’s deterministic framework is convincing and offers a profound and therapeutic understanding of human life. By accepting the absence of free will, Spinoza’s philosophy frees us from the burdens, offering instead a vision of moral and intellectual freedom grounded in understanding and self-awareness. I will explore how his view provides a more compassionate and rational understanding of human action and moral responsibility which can be significant for dealing with trauma.
II - Spinoza’s Determinism and the Illusion of Free Will
According to Spinoza, everything that exists—be it material objects, human thoughts, or emotions—exists as a mode or modification of this singular substance, which he identifies with God or Nature (Deus sive Natura). Consequently, all events, including human actions, are the result of a continuous chain of cause and effect. Nothing happens by chance; instead, every event is “determined to exist and produce an effect by another, which is also finite and has a determinate existence, and so on, to infinity” (Spinoza 103). Human thoughts and actions, just like everything else in the universe, are thus part of this unbroken chain of necessity. This deterministic view means Spinoza rejects the traditional conception of free will. In contrast to the common belief that humans can choose freely between multiple possibilities, Spinoza shows that the notion of free will is illusory. The idea that we possess free will—an ability to make choices entirely detached from these determining causes—is a misunderstanding of the nature of human existence. He explains that humans are not “free” in the way we typically understand freedom. Instead, our thoughts, desires, and actions are shaped by a multitude of internal and external causes, many of which we are “born ignorant of” (Spinoza 110). Thus, while we may feel as though we are exercising our free will, we are actually responding to causal forces beyond our full understanding or control. We are often subject to external and internal forces that can overwhelm our capacity for rational thought, leading us to act impulsively or in ways that do not align with our true nature. However, true freedom, for Spinoza, is not merely the absence of external control, but the ability to act in harmony with the rational, natural order of the universe. Spinoza’s concept of being “free” involves the idea of aligning one’s actions with the understanding of the causes behind those actions. To be “free” to act, in Spinoza’s framework, means to have adequate ideas—rational understandings of the world and of oneself that allow us to act in ways that are determined by reason, rather than by passions or external forces. For Spinoza, a “free man is one who lives according to the dictate of reason alone” (Spinoza 235). True freedom comes from the knowledge of the necessary causes of our emotions and actions, which enables us to transform our emotional responses and choose actions that reflect a deeper rational nature.
In Spinoza’s philosophy, one of the key sources of the illusion of free will lies in the role of passions, or emotions, which profoundly shape human behaviour. According to Spinoza, “men think themselves free, because they are conscious of their volitions and their appetite, and do not think, even in their dreams, of the causes by which they are disposed to wanting and willing, because they are ignorant of [those causes]” (Spinoza 110). Our consciousness occupies a position between causes and their effects, leading us to believe that we are freely choosing our actions when, in fact, we are merely reacting to a complex web cause and effect. Spinoza contends that our thoughts and actions are often driven by passions—intense emotional states such as sadness, hatred, or fear—which arise from inadequate ideas. These emotions distort our perceptions of the world and lead us to believe that we can choose freely between different possibilities. For example, our decision to react with anger in a certain situation might seem like a free choice, but Spinoza would argue that this response is actually determined by inadequate ideas and governed by the first kind of knowledge rather than reason or intuition. In this way, Spinoza’s philosophy shows us the interconnectedness of all things. The belief in free will, then, is simply an illusion created by our limited understanding of the forces that drive our actions.
Central to Spinoza’s understanding of human motivation is the concept of conatus, the innate drive to preserve one’s own existence. According to Spinoza, every individual, from the smallest particles to human beings, has an inherent striving to persist and enhance its being. This drive is the fundamental essence of life itself—it is the force that underlies all actions, desires, and efforts. While we may believe we are exercising free will when making choices, Spinoza argues that these actions are not expressions of independent freedom but are instead the manifestation of conatus, which seeks to preserve and enhance life within the deterministic framework of the universe. Our true desire, Spinoza suggests, is not for arbitrary choices, but for self-preservation and growth. This drive to preserve one’s existence operates through the laws of nature, which are deterministic in nature. Whether we are aware of it or not, our actions are motivated by this fundamental striving, which directs us to seek out conditions that support our survival and well-being. For example, when we choose a course of action that we believe is beneficial—whether it’s pursuing a career, forming relationships, or seeking pleasure—we are, in essence, following the dictates of conatus. We are “dominated by affects that express this striving we possess the good”. Good, for Spinoza, is “what we certainly know to be useful for us” and evil as “what we certainly know prevents us from being masters of some good” (qtd in Introduction, Curley XXXI) Therefore, as Spinoza wrote, “if men were born free, they would form no concept of good and evil so long as they remained free” (Spinoza 235). These choices, while they may appear as free will in the moment, are actually determined by our innate drive and the interconnected, causal structure of the universe. Our decisions are not freely made in the traditional sense; rather, they are determined by the causes that shape our desires and the broader context of our existence.
III - Applying Spinoza’s Determinism to Personal Healing and Acceptance
It can be difficult to accept this philosophy in the context of traumatic events, abuse, loss and hardship. Why, if there is no free will, do people hurt us? Are they absolved from responsibility from their actions since they were influenced by their passions and ignorance? I contend that Spinoza’s determinism can provide potentially liberating framework for understanding and healing from traumatic events. By recognising that all events, including those that cause suffering, are the result of a vast chain of causes beyond our control, we can begin to release ourselves from the burdens of guilt, shame, or resentment that often accompany such experiences. Traumatic events, such as abuse, loss, or hardship, are frequently internalised by us as if they were the result of our own choices or failures. Spinoza’s rejection of free will challenges this perspective, showing us that such events were not “chosen” in any meaningful sense, either by ourselves or by others.
For those grappling with trauma, understanding that these events are part of the deterministic structure of reality can be a profound source of comfort. I do not believe that this is saying that we should forget and not seek persecution for criminal behaviour such as sexual assault because it ‘happened for a reason’. This is what is most difficult to grapple with in this philosophy. I think this concept is helpful for providing an avenue for an alternative reflection on negative experiences which can be ultimately healing and enable us to move forward in life. Spinoza’s concept emphasises that human actions and experiences are shaped by a multitude of factors, including external circumstances, societal structures, and even the limitations of other people’s understanding. By shifting our focus from self-blame to the larger causes at play, this perspective can help navigate feelings of guilt or shame, as it becomes clear that a traumatic experience is not our fault and does not define us.
Moreover, embracing this deterministic outlook can lead to a deeper acceptance of our past. Instead of dwelling on “what could have been” or harbouring resentment toward ourselves or others, Spinoza’s framework encourages us to align our understanding with the natural order of the universe. By recognising the inevitability of past events, we are empowered to redirect our energy toward understanding and growth rather than blame. This understanding can also foster compassion for others, as it reveals that their harmful actions were similarly determined by the conditions of their lives and the influences around them. Accepting this philosophy has offered me a therapeutic lens for processing trauma. This shift in perspective can help transform painful emotions into acceptance and encourage a focus on the paths to healing.
For Spinoza, the path to overcoming destructive emotions like anger, regret, or resentment lies in gaining adequate ideas. When we experience suffering, our initial responses are often shaped by inadequate ideas—partial, confused, or distorted perceptions of why we feel the way we do. These inadequate ideas can trap us in destructive emotional cycles, as we attribute blame to ourselves, others, or the world in ways that only deepen our pain. Spinoza shows us, however, that by understanding the true causes of our suffering we can transform these emotions and begin to heal. By developing adequate ideas—rational and complete understandings of the interconnected causes that led to the situation—we can shift our perspective. We may come to see that the actions of others were determined by their own circumstances and limitations, just as our emotional response was shaped by ours. If I linger on things I believe are wrong, sad, angering, it does not get me anywhere. I stay stuck in these sad, passive emotions. With this perspective, I longer feel powerless; I can begin to realign my emotions and actions with reason, mitigating the negative effects of suffering and fostering a sense of peace and acceptance.
This same perspective applies to our own actions and experiences. When we see that our mistakes, regrets, or painful emotions were determined by factors influenced by bondage to passions, we can begin to forgive ourselves. Spinoza’s philosophy encourages us to accept the inevitability of our past actions while focusing on how we can use understanding and reason to guide our future choices. This self-compassion leads to a more peaceful acceptance of life’s challenges, as we no longer waste energy on guilt or self-recrimination but instead align our efforts with the natural order of the universe.
Furthermore, the freedom that comes from understanding the causal nature of life enables us to accept change and loss with greater compassion. Difficult transitions, such as the end of a relationship or the loss of a loved one, are often accompanied by feelings of anger or blame. Spinoza teaches us that these events, like all others, occur within the deterministic structure of existence. By accepting this, we can let go of resentment toward ourselves or others and instead focus on cultivating resilience and inner peace.
Ultimately, Spinoza’s freedom is transformative: it shifts our perspective from one of judgment and blame to one of compassion and understanding. When I see myself and others as part of the same causal network, I am freed from the illusions of moral superiority or self-condemnation. Instead, I am empowered to respond to life with patience, empathy, and a deeper appreciation for the interconnectedness of all things. This compassion, rooted in reason, not only improves relationships but also fosters a more harmonious and accepting approach to life’s inevitable difficulties.
IV - Conclusion
Spinoza’s philosophy of determinism challenges the deeply ingrained notion of free will, asserting instead that all events, including human thoughts and actions, are part of an unbroken chain of cause and effect. While this view may initially seem to undermine our sense of autonomy, it ultimately offers a deeper, more empowering understanding of freedom. True freedom, according to Spinoza, is not the ability to act without constraint but the capacity to understand the causes behind our actions and emotions. By cultivating adequate ideas, we can liberate ourselves from destructive passions and align our lives with the rational order of the universe. This perspective holds profound implications for emotional healing and self-compassion. By recognising that traumatic events and harmful actions—whether our own or others’—are determined by external and internal causes, we can release feelings of guilt, resentment, and blame. Instead of being trapped by the illusion of free will, we can achieve a more meaningful freedom rooted in self-awareness and acceptance. This shift in perspective fosters empathy for others, forgiveness for ourselves, and a greater capacity to cope with life’s challenges. Spinoza’s ideas are not only a philosophical reflection on the nature of free will but also a practical guide for emotional growth. By embracing the deterministic nature of the universe, we gain the tools to find peace and understanding, even in the face of trauma and change. With this understanding, we are better equipped to navigate life with clarity, compassion, and resilience.
Works Cited
de Spinoza, Benedict. A Spinoza Reader: The Ethics and Other Works. Edited by Edwin Curley, Princeton University Press, 1994. JSTOR, https://doi.org/10.2307/j.ctvx8b6j4. Accessed 4 Dec. 2024.