"...That a Spinozist social science should be of French concoction is no coincidence: from the historical scholarship of Martial Guéroult to Alexandre Matheron's pioneering study of the individual and community in Spinoza; from the centrality of Spinoza's materialism to the Althusserian project to Gilles Deleuze's radical re-working of his philosophy of immanence and the advances of contemporary scholarship, France has an altogether impressive tradition of Spinoza interpretation. At the heart of this retooling of a seventeenth-century metaphysics is the liquidation of the ‘Cartesian’ bourgeois-individual subject which supposedly animated the humanist visions of French phenomenology and existentialism. Althusser, of course, approached Spinoza's work philosophically—as a detour, seeking grounds for a critique of idealism, en route to a properly materialist Marxist philosophy—but also critically, noting for example its lack of a theory of contradiction. Lordon, by contrast, was looking for a conceptual framework through which to rethink social, economic and political life; Spinoza's work is only glancingly contrasted to that of his peers—there is no ‘outside’ to his thinking here. Yet, as with Althusser or Deleuze, Lordon's perspective would remain anchored in the affirmation of Spinoza as the thinker who can emancipate us from the delusions of free will or untrammelled individual choice, allowing us to grasp human struggles for existence in a disabused materialist fashion."