Stimulation and Exhilaration

As has been previously discussed, Spinoza's concept of physical Pleasure differs from the conventional one.  For, while the latter signifies sensory Satiation, his, which he calls Stimulation, signifies an increase in volitional power.  However, the feeling itself is a passive condition, which seems antithetical to the Pleasure involved in the harnessing of divine creativity that constitutes the peak moment of his doctrine.  So, active Pleasure, i. e. the enjoyment of one's own creativity, might be better termed Exhilaration.  Thus, Exhilaration entails a Dualism other than that which, as has been previously discussed, Serenity entails: Active-Passive vs. Incorporeal-Corporeal.  Both signify liberation from Pain, but the latter Dualists have usually blamed Corporeality in general for suffering, while in the Corporeal dimension of Spinoza's God/Nature/Substance, suffering is rooted specifically in passivity, which is a consequence of finitude.  So, his doctrine aims at the maximization of Creativity, and, hence, the enlarging of finitude, while traditional Dualist doctrines aim at the transcendence of Corporeality, while maintaining degree of finitude, e. g. from individual Body to individual Soul.  In other words, while in the latter, the highest Pleasure is Serenity, in the former, it is Exhilaration.  Spinoza thus presents a radically heterodox vision, that has been shared in varying respects by Kant, Pragmatists, Marx, and Nietzsche, but remains of marginal interest in contemporary Anglo-Saxon academic Philosophy.