The philosophy of Spinoza as contained in the first, second, and fifth parts of the "Ethics" and in extracts from the third and fourth

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PROP. 4. The human in is capabis of haring man perceptions and Me more casabia, Me greater Menumber of mos in hic tu od ea be disposeae Proow-The humaniod postulatis 3 and 6 is affecte in man waysi externaliodies, and is adaptedio affect externaliodies in man ways. ut i a the human in must perceive hateve tahes place in the human Ody. Therefore, the human in is capableo having many perceptions and the more Capabie, etc. Q. E. D. ΡROP. 15. The dea, hic constitutes the essenties bring of the human minae, is mi simple, but composed of

man ideas. Proof-The dea, hicli constitutes the essentialbeing of the human mino, is the de of theiody 133 and this postulare his composed os many highi composite individuals But there is necessarii in God 8,cor. an de of each of the individuat whicli composeth body heresore 7 the de of the humaniodyis compose of these any ideas of the component paris Q. E. D. PROP. 6. The de of an mode in his Meflvman od is ariete θ exurna Ddies, mus in Debora the natur of the human boo and the natur of the Ierna b T. Proj.-All the modes, in hic any bodycis affected, are a consequence both os the natur of the hod abfected, and the natur of theiod affectiniit axiomI, fur Me cor Io lemma 33. There fore, their dea I. axiom 4 necessarii involves the natur of bothbodies. Consequently the dea os an mode, in Whichthe human od is affecte by an externa body, involves the natur of the human Ody and of the externa body Q. E. D. Corollar I.-Ηenc it solioWs, in the rars place,

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man bod is thus affected the human in 1 et will contemplate this modificatio of theiod that is brae precerin prop.), ill have the deam a mode actu- ait existing, hicli involves the natur os an externalbod that is, an de that oes no exclude theexistence or presence of the natur of the externalbody but assirm it Therefore the in cor. I Drae precering ror. Will regar an externa bod asactuali existing or a present, uniit it is affected, etc. Q. E. D. Coroluv.-The in ca contemplate, as i theyWere present, externaliodies by whichahe human bodylias Once been affected although the domo exis and

are no present.

Pro=-When externat odies cause the fluid paris of the human Ody to impinge osten pon the Ofter Paris, the change postulate 5 the plane os these lat-ter 'hencerit happens axiom a fur the cor so lemma 3 that the fluid paris are reflected by them in a Waydifferent rom that in hich the were efore and

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PROP. In ΤΗΕ ΜΙND. 89 that, after that When the meet these ne plane in thei spontaneotis motion the are reflecte in the Same Way a the are When impelle by externalbodies toward these planes, an consequently Whenthe continue thei motion thus reflected the affectili human od in the fame Way of this the minu

contemplate the externa bod a though it erepresent. his it illi as osten a the fluidiaris of the humaniod meet in thei spontaneous motion the Same planes. Wherefore, although the externaliodies by hicli the uisan Ody as Onc affecte do notexist the minxwil contemplate them a though theyWere resent, a osten a this actio of the od is repeated. Q. E. D. Scholium -Thus e se ho it Can e that, contemplate thing that re not, a though the were, PreSent, as Often appens It is possibi that this is

Nevertheles I domo th in I am far Wrong, since allthe postulates I have assume Contain CarCel anythin no in harmon with experience, an experien Ce e ma no do tibi, after e have hoWn that the human od exist justos e perceive it 33 corJ. Besides iram the precering cor. and 6, cor a Weclearly comprehen the differen ce etWeen the idea, for instance, fieter WhiCh constitutes the essence of the in of eter, and the de of the fame eter, Whicli is in another man, a in aul. The formerdirecti manifest the essen ce of eter' body, nordoes it involve existence, except so longos eter exist the lalter,in the ther and indicates ather

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the conditionis Paul'. dy than the nature o Peter; and therefore, hile that conditionis Paul's Odyendures, the in os aut it contemplate eter aspresent, although he cloes no exist Further, to keepto the usual phraseolom, We Will cal the modifications of the human Ody the ideas of hic representexterna dies a presen to us image of things, although the domo reproduce the hapes of things. When the in contemptates odies in thi Way, We Will spea oscit a imagining An here, thates maybeginoo ho What error is I Would have o note that acts of imagination, in themselves Considered, contain no error oliat is that the in cloes no errfrom the mere ac that it imagines, butini in sociaras it is considere a lachin the idea, hicli excludes the existence of the things it imagines as present. Foris the mino, at the fame time that it imagines things non-existent a present knows that these things dono reali exist furet this power of imaginationshouldae attribute to a virtve in iis nature, an notio a defeci. specialinis his true, ii this iacuit ofimagining depen solet upon it nature, that is I defr), i this acuit os imagining Whicli the in has,

bod is Θ Me pretering corolla ), that he humanbod is affecte an disposed by the traces of an

externa body, in the fame Way as it Was affected when certain os iis paris e re impelle by that external

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posed that the min imagine two hodie at the fame timea it ill therefore noW also, imagine two at thesam time; and when the minximagine either, it Will orthwith recollec the ther Q. E. D.

Scholium.-From aliis e clearly comprehend what memor is It is nothingaut a certain concatenationo ideas, involving the natur of things ouiside of the human Ody, hic arises in the in accordin tolli orde an concatenatio of the modifications of the human body. I say, in therars place that it is a Concatenatio of thos ideas ni that involve thenatur of things ouiside of the human Ody not of the ideas that manifes themature os hos thing forthes ideas are reatly 16 ideas of the modifications of the humanaody, whicli involve both iis nature and that os externat odies. I say, in the secon place, that this concatenation follo soli orde an Concatenatio of the modifications of the humaniody, todistinguisti it rom the concatenation os ideas hichfollo soli order of the understanding, in Whicli themin perceives thing through thei firs causes, and whichris the fame in ali men. From this furthermore, We Clearly understand why the mind, rom the thoughtos ne hin g, immediatet passes to the thought ofanother, hiC bear no resemblance to the former.

For example, rom the thought of the word pomum apple a Roma passes straightway to the thought of the fruit, Which bear no resemblance to that articulate soland an has nothin in common illi it, exceptilia theiod of the fame man has osten been affected by theseo ori that is, the an has osten ear thewor pomum hile e saw his fruit Thus each one

custom has ordere the image of things in his bodn

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soldier, for instance, .h sees in the sand the tracks Ο horse, passes at once rom the thought os thehors to the thought of iis rider, an from that to thethought of War, etc. Whil a rusti passes from thethought of a hors to the thought of a ploW araeld, etc. Thus each one according asae has been CCustome torioin and connec the image of things in thiso that Way, passes rom ne thought to this ne or

as heris considere a affecte by the de of another individua thing. r ather, since postulat 4 the human Odymeed many bodies by Whic it is continuatly bor anew, ascit ere an since the orderand connectionis ideas is et the fame a the orderan connectionis causes this de is in God in sofar as e is considere as affected by the deas of many individua things Theresore God has an idea of the humanaody or no soli humanaody, in Sofarras heris affecte by many other ideas an no insociar asine constitutes the natur of the human mind that is II, oro, the human in cloes notanow the human Ody. ut the ideas of the modifications of the od are in God in sociar as e constitutes thenatur of the human minx that is, the human indperceives these fame modifications Iai, an consequently 16 perceives ille humaniodnitself, and that 17 a reali existing. Therefore, oni in sociar cloes the human min perceive the human body Q. E. D.

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ide or knowle e re Me human M F. Proj.-Thought is an attributeis God r) there- fore 3 there must necessarii be in God an de ofit an os ali iis modifications and consequently ir)of the human in also. In the secon place, it cloes no follow that this idea or nowledge of the in is in God in sociaris hecis infinite, but in sociar as eis affecte by another de of an individua thinc sin

But the orde an connectionis ideas is the fame asthe orde an connectionis causes 7). Therefore this decor nowledge of the in follows in God, an is referre to God in the fame Way a the idea oranowledge of the ody Q. E. D. PROP. I. This idea re Me minae is uni edis Meminae in Me fame aras Me miscisset is unisecto Meho F. Proof-We have prove that the in is unite toth body from the fac that theiod is the objectis the mines ta anci 33; ence, for the fame eason, theide of the in must e unite With iis objeci, thatis, With the in iiself, in the fame Way a the indis unite With the ody Q. E. D. Scholium.-This proposition is much more clearly comprehende from ha Was sal in the scholium toprop. 7 of this pari. e there howed that the idea

and the ody, are ne and the fame individual, conceived ofunder the attribute of thought nofunder that of extension. Wherefore the de of the indand the in itfel are ne and the fame thing, Conceived unde one and the fame attribute, nam ely that

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of thought. The de of the ind, I say, and themin itfel folio in God by the fame necessity fromthe fame power of thinhing. For, in truth, the idea of the ind-that is, the ideat an idea-is nothingelse than the essence of an dea, in sociar a this is considere as a mode of thinhing, and without relation to iis objeci. Whe anyone noWs a thing fromtha very fac he nows that he nowscit, an at thesam time knows that he knows that he knowscit, and sorio infinity But of this more hereaster. PROP. I. The human in pererimes, no meres' Me mori cations o Me oo, but also Me ideas of thesemodi cationS. Proow-The ideas os the ideas os modifications follo in God in the fame Way, and are referre t Godin the fame Way, a the deas of the modifications. This is prove ascis prop. o. ut the deas of the

modifications of theiod are in the human mines ia),

that is ii cor ), the are in God in sociar ache constitutes the essence of the human mino. Therescire,

therideas of these ideas are in God in sociarissae has a'nowledge, o idea, of the human ind that is ai), the are in the human in iiself, hicli, consequently perceives no meret the modifications of thebody, hut also the ideas of these Q. E. D. PROP. 23. The minae ni knows uel inuo famas it perceines Me ideas of the modi cations of the M F. Proow-The de or nowledge of the in setoisollows in God in the fame way, and is referre to Godin the fame Way, a the de oranowledge of theiody. But since 19 the human in cloes no kno thebodsitself that is ii, raro, since theanowledge of the human od is no reserre to God in sociar as e constitutes the natur of the human in neither is

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theanowledge of the mino referre to God in sociarasae Constitutes the essence of the human ind; and hences II, cor.), in soda the human min&does nochnowitself. In the secon place therideas of the modifications Whicli the human od receives involve thema

For the paris of the humaniod are postula e 1 highlycomposite individuals the paris of hicli summa )canis separate from the human Ody While the nature an essence of the lalter are preserve intact, and can Communicate thei motions axiomo, after Iemmas to ther odies accordin t another laK. There

fore 3 the decor nowledge os an part is in God, and that 93, in sociar acheris regarde a affecte byanother dea os an individua thing, hicli individualthiniis prior in the order of nature to the part in question 73. his may be aid, oo, o an par of the individua whicli form a par of the human Ody ence, the nowledge of an component par of the human

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bodnis in God in sociar asine is affected by many ideas of things, an no in sociar a he has an idea of the humaniod meret that is 133, an idea, hic constitutes the natur of the human mino. Therefore Ii, cor. the human mino does not involve an adequate knoWledge of the paris hic compose the human body. Q. E. D. PROP. 5. The idea re an modi cation o Mehuman boo Mes no im me an adequau knowleste os an urna b T. Proj.-We have hown 16 that the de of amodificatio of the human od involves the natureo an externa bod in sociar a the externat Odymodifies the human Ody itfel in a certain determinate manner. But in sociar a the externa bodnis an

individual, hicli is no referre to the humaniody, the de or nowledge oscit is in God 9), in sociar as Io is regarde a affecte by the de of anotherthing, hicli 7 is prior by nature to the externalbod itself. Wherefore the adequale nowledge of an externaliod is no in God in sociar a he has an ideam a modificationi the human bod that is, theideam a modificatio of the humaniod does no involve an adequale noWledge of an externa body. Q. E. D. ΡROP. 6. The human in Ges no perceis avexterna Mae as actualθ existing, excepi throuo Me

other ords, it in no a perceives the existence of

that externa body But in so far a the human