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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bodnis in ome Way affecte by an externa body, the in 16 anae cor. perceives an externa body.

Q. E. D. Corauav.-In sociar a the human in imagines an externaliody, it cloesmo have an adequate knowledge oscit. Proof.-When the human in contemptates externaliodies through the ideas of the modifications ofit oWn Ody π say that it is imagining 17 seMLὶ norma the in by any other method I the precet iv prop. imagine externat odies a reali existing. Theresore as), in soriar a the in imagines externalbodies, it oes no have an adequale nowledge of them Q. E. D. PROP. I. The idea, an mori cationis Me humanbod does no in me an adequas stram aege of Me Aumanis, usuri Proof-An idea Dan modificationis the humanbod involves the natur of the humaniody, jus in sofar a the humaniod is regardeo as affecte in a certain determinate manner 163. ut in sociar a the human od is an individual, hicli an e affected in many the Ways the idea oscit, etc. See prore of

Proow-Thesideas of the modifications of the humanbod involve themature both of externat odies and of the human bod iiseis 16) and the must involveth nature, nolint of the humanaody but also of iis part for the modifications are modes postulat 33whicli affect the paris of the human body, and Consequently the wholetody Butia antas the adequale

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knowledge of externat odies, as etllas of the paris Whicli compos the human Ody, is no in God in sola as heris considere as affected by the human mino, but in soriar asi is considere a affecte by otherideas These ideas of modifications are thereiore, in sociar a the are referre to the human indmerely like conclusion without premises that is astas set evident), confuse ideas. Q. E. D. Scholium. I may be prove in the fame a that the idea hicli constitutes the natur of the humanmin is not considere in iiset alone, clear an distinct This applies also to the de of the human ind, an to the ideas of the deas of the modification fili human Ody, in sociar a the are referre to the

I axiom 6 the de of this idea oes no ad equalelyexpres the natur of the human mines that is, cloes no involve an adequale nowledge oscit D. CorolZarF.-Ηenc it solioWs that the human ind, when in the ordinar Course of nature it perceives Something, has notis adequat but meret a Confused

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very ideas of the modifications through,hic alone 26)it perceives externat bodies. Therefore, in sociar ascithas these, it has notis adequate, but meret a and

Scholium.-Psa expressi that the min has not anadequate ut meret a confused nowledge of tself, of iis Ody, and of externat odies, heneve in theordinar coursem nature it perceives a thing that is, Whenever, by hanc contac Nit things, it is determine from ithout to the contemplationis this thingor that not whenever from the fac that it is contemplatin severat things simultaneously, it is determinedfrom Within to a perceptionis thei harmontes, differ- ences, an oppositions. For When it is disposed from Within in his amor that things are contemplateoclearly an distinctly a I shal sho later. PROP. o. Me an have ut a per inadequauknowleiuge of the duration Visur M F. Proof-The durationis our Ody does no dependupon iis essence axiomo), nor et upo the absolute

nature of God I, ai). It is I, 28 determineo to existand operate by causes, hic are also determine byother to exist and operate in a definite and determinate manner, and thes again Dothers, an sorio infinity. Hence the durationi ou body depend upon the Common Course of nature and the constitutio of things. But What the constitutio of things is, of this an ade-

quate kno Niedgeris in God, in sociar asi has ideas ofal things, an no meret in sociar as he has the idea of the human book 9, raro Therefore there is in Goda very inadequale nowledge of the durationis ur dy, in sociar asi is considere meret a Constituting the natur of the human ind. That is ii,

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cor.), this knowledge is in ur in verninadequate. Q. E. D. PROP. I. Me an have ut a per in equateranom edo of the duration os individua ratus, hic are

Proof-Εver individua thing, lihe the humanbody must e determine to exist an operate in adefinite an determinate manne by some ther individua thinx this in turn by another, and o toinfinito I, 8). ut since e have prove in theprecedin proposition frona his common properi ofindividua things, that, have but a very inadequate knowledge of the duration o our Ody the Same inferenc is tolerara n concerning the duration findividua things, o Wit, that we an have oscit but aver inadequate knoWledge. Q. E. D. Coroluv.-Ηenc it follows that ali individualthings are contingent an perishable Foro canliave no adequale nowledge of thei duration θ Me precering ros ), an it is his that e understand

I, 33, Mol. by the contingenc of things and the possibilit o decay. Except this I, 9 there is

noth in contingent. ΡROP. a. At ideas, in o far a Me are referresso Gog re reue.

Proj.-Al ideas that are in God absolutet agreewith thei objecis et, oro, therefore I, Homis allare true Q. E. D. PROP. 33. There is in ideas no positive element, naccount of DA Merare calud false. Proof-Ii ou en this conceive, Dyo can, thepositive mode of thin hing Whicli constitutes the essen eo errori salsi ty. his mode of thin kin cannot be

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cannot eitheri or e conceived I, 153. Theresorethere an be in ideas no positive element, on CCount of whicli the are calle false Q. E. D. PROP. 34. Mer idea, iemis in us absoluse, Mat is, adequas and perfeci, is true. Proj.-When e say that there is in us an ade- quate an perfect idea, e a meret II cor. that there is in God in sociar a he constitutes the essenCeo our ind, an adequat an perfect idea Con

true Q. E. D. PROP. 35. Falsit consist in the privationis knowAeaeo that is in med in inadequale or mutitate andeon sed Meas. Proof.-There is in ideas no positive element toconstitute the essence of falsitn 333. ut falsit cannot consist in absolute privation for inds, notbodies, are spolien os asinoin astray, and yet notieingdeceivedh nor et in absolute ignorance, for ignorance an error are different things There ore it consist in that privation o knowledge hicli is involve in an inadequale nowledge of things that is, in inadequat an confuse ideas. Q. E. D. Scholium.-Ιn the scholium to prop. I I have explaine howerror consist in a privationis knowledge, but for the fuller explicationis this I Wil give an ex- ample. en are, for instance, deceived in hinhingiliemselves free, a belle .hicli est upon his lone, that the are conscious of thei actions an ignorant of the causes hicli determine them This, then, isthei idea os freedom, that the kno no cause of thei actions Thei statemen that human actionsare due to ilicis a collectionis ords, for,hicli theyhave no idea Formillare ignorant of What Will is, and

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ho it moves the ody. Those ho boas that theyknow, an imagine seat an habitations for the foui, usuali provoke either aughter o disgust. hus, whe we look upo the sun we imagine it about two hundred feet aWay rom us an error hic cloes notconsist meret in the ac o imagination, but in the fac that, hile, thus imagine it, e re ignorant ofit true distance, and of the cause of this ac of the imagination. And although, after ard earn thali is bove si hundred diameter of the arthoWayfrom us, nevertheles We imagine it a near for edo not imagine the sun tot so ea because e re ignoranti it true distance, ut hecause the modificationis our bod involves the essence of the sun in

ίει same necessit as adequate, o elea and istinc ideas.

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to the hypothesis. heresore it oes no belongio the essence of B, nor constitute the essence of any

other individua thing Q. E. D.

bodies, and that is equali in the par an in the wholeos ac body. Psa that A cannoti conceived excepi adequalely. For the de of it 7 cor. is necessarii adequale in God both in soriar asine has the idea of the humaniody, and in soriar asi has therideas ofit modifications, hicli i6, as anda et involve both the natur of the humaniod an to some degre thatos externa bodies That is 1 and 133, his idea is

necessarii adequale in God in sociar ache constitutes the human ind, o in o farra he has ideas, hichare in the human ind. The mind thereiores II, cor.), necessarii perceives A adequalely, and that in sociaras it perceives itself, iis Wn Ody, or an externalhod nor canis e conceived in an other Way. Q AE. D. Corollar -Ηenc it folioWs that certain ideas ornotion are common to ali men. Allaodies summa a)

ere is an adequale idea in Me minae. Proow-Let A be nia ething, hici is common to an a propert of the humanisod an certain exter-

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naliodies, hicli is equali in the humaniod and in these externat odies, and whicli, finalty is equali in the par an in the whole of each externa hody. filiis A there illae in God an adequale idea 7 cor.), both in sociar a he has an de of the human body, and in sociaras heias ideas of the aid externaliodies. Νow let the human Ody be affecte by an externalbody through that hic the have in common thalis, through A. The de of this modification ill involve the propert A i6h and ence 7 cor. theide of this modification in sociar ascit involves the propert A Willi ad equat in God in s sarras hecis

affected by the idea of the human Ody that is ia),

in sociar as e constitutes the natur of the humanmind. herefore ii eor. this de is adequat in the human in also. Q. E. D. CorollarF.-Ηenc it Ollows that the more properties the od has in common illi otheriodies, themore things is the in capable of adequalet perceiving. ΡRoP. o. At ideas in rae Ad Mai follo oomideas hiemare in is adequale, are Memselves adequate. Proj.-This is evident. Whe we say that an idea

in the human in solioWs rom ideas hicli are in the min adequate, e meret say II, oro that hereis, in the divine in iiseis, an ideat which God is the cause, no in sociar as heris infinite, nor in sociarachesis affected by the ideas of many individual hings,

but in sociar meret as e constitutes the essence of the human ind. Scholium I. Hereino have et forti the cause of the notions that re calle common, and that are thefoundation os ali ur reasoning. ut o certain axiom o notion there are ther causes, hicli it Would

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distincti a certain umber of mages at the ne times have ex uineae inat an image is in the seriolium Iopros. 17). Is his number e exceeded the mages begi t run together an is the number of mages that theiod is ablerio for in itfel distincti at oneti me e greatly exceedeo, the are at entiret Confuse With ach other. Since his is o it is evident from the corollar to prop. 7, and rom Prop. 8, that he human in ca imagine distincti at ne time a many bodies a there are images that an beforme at ne time in the od correspondin tocit. But hen the mages in theiod are holi confused With each other, the indotoo, ill imagine alliodies confusedly, and without distinguishing them at all. twill gras them unde one attribute, ascit ere, namely,

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unde the attributei Being, o Thing, etc. his canalso bededuced from the fac that images are not alWaysequali livelyn and romother causes analogou tothese Whicli it is no necessar toran sol here, forcitis suffcient to the objectis have in te clo considera single ne They ali come ac to this that theseterm stan for ideas in the highes degre confused. In the secon place fro like causes have prung the notion calle universals as an, Orse, Og, etC. There are forme in the humanaod a the one time

agine the litile differen ces in the individuals a the

Color the fige, etc., of each and thei exac number.

It distincti imagines ni that in hic ali in sociaras the affect theiody, agree B this element, Specialty the od Was affecte in the case of each individual cit is this that the min expresses by the oromam; and this that it predicates of an infinit os individuals A We have aid it anno imagine the exactnumber of individuals. ut ea in min that thesenotion are o forme by everyone in the Same Way, but differenti by each according to the natur of the object by hicli theiodyias been the more osten affected, and whicli the in mos easit imagines orrem embers. For example thos Who have more ostenregarde With admiratio the statur of men illisn-derstand by the wor man an animal erect in stature. Those, o the theriand Who have been accustomedio notice ometh in else, Wil formanother commonimage, a that an is a laugh in animal, a featherlessbiped a rationa animal, and o n. ach ne illior universa image of things accordin to the dis-