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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positio of his Ody. Theresore it is no strange that amon philosophers, Who have en deavore t explain natur through the mere mage of things, there

Scholium .-From ali that has been sat above itis clearly evident that e have many perceptionS, and that e formuniversa notion First, from indi-Viduals represente totur understanding through thesenses fragmentarily, confusedly, and without order se a9, cori for this reasones have been accustomedio cal such perceptions noWledge ro Vasue ex perience. Second from signfri or example, from the fac that, he we ear o rea Certain ordS, eremember hings, an form certain resembling ideas

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Ver simple numbers o by virtve of the proo ofprop. I of the eventh book of Euclid namely fromthe Common properi os proportionals B ut With verysimple numbers non of these is necessary. Forexample, give the number I, 2, 3-eVeryone e Sthat the ourili proportiona number is , and this mucti the more cleari in that we infer it to e thesourth froin the ratio that, se at a lance therarsi

is necessaria truc

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natur of the human in II cor.). et u grant, therefore, that there is in God in sociar achesis manifeste by the natur of the human mino, an adequateide A. There must necessarii be also in God an

idea of this idea, and this is referre to God in thesam Way a the de A biso, Me Nos o misit is universiai. ut the idea Acis, b hypothesis, referredio God in sociar a hecis expressed by the natur of the human ind. Therefore the idea of the de Amus also e referre t God in the fame Way. Thatis II cor.), his adequat idea of the idea Acis in themin that has the adequat idea A. ence, he holias an adequat idea, or 34 trul knows omething, must at the fame time ave an adequate de of his knowledge, or in ther ords have rue noWledgeo it that is a is es mident), he must at the fame time be certain. Q. E. D. Scholium.-In the scholium to proposition Iohave explained ha the deam an de is, but oneshould note that the precedin propositio is sussicienti evident of itself. o ne ho has a true idearis ignorant that a true idea involves the ighest certaint fores have a true dea means nothin elsethan to know omethin perfecti or in the best possi-ble Way. No ne can doub this, unies herili inlis anide is omethin passive like a picture on a Panel, an notis mode of thinhing, to Wit, the actis under- standiniitself. Who, I ask, an no that he per-Ceive anything, Without rs perceiving the hin gyrhat is, ho can knowthat heris certain o anything, without rs hein certain os that thing In thesecon place What normis truth an here e more clear an certain than a true idea Just a light re-veat both itfel an darkness, o truth is the norm

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hoth of itfel and of what is false. In the foregoing Ith in I haveaive an ans e to the dispute potnis: First that in true idea e distinguished from a falseone oni in that it is sal to agre With iis objeci, thetrue de has no more realit or perfectio than the

false since the are distinguished meret through an

externa relation), nor, consequently has the an hohas true ideas an more than the man who has onlyfalse ideas. Second, how oes it appen that menhave false ideas ' And third, hoW Canin know Certain ly that ne has ideas hic agre Wit their objecis Uthinh, I say thato have. no ansWered these dispute potnis A regard the difference be- tween a true idea an a false, it appears rom prop. 35 that the oneris relate to the other as ein to notbeing. The causes o falsit I have ver clearly shoWn rom propositio I to propositionis illi iis scholium. Frona theserit is clear hat the differenceis belween the man who has true ideas and the manwho hasini false A to the last potnt, amely, hoWa an an no he has an idea that agrees it iis object thises have, jus above susticienti an morethan susticiently shown to pring rom the mere factthat he has an de that agrees With iis object nother ords, from the fac that truth is it own norm. Ad to this that our mino, in sociar ascit perCeives things truly, is a part of the infinite understandingis God ii, cor. 3. Therefore it is a necessar that theclear an distinc ideas of the in must e true astha the ideas of God mustae. PROP. 44. t is of the natur of eason o rega

Mino, noris contingeni, but a necessau. Proof-It is of the natur os reason to perceive

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is the pasti to the future, a Contingent.

that the ind even hen things domo exist alWaysimagines them a present, unies there present them-Selves causes that exclude thei present existence. In

simultaneousty the in d Wheneuer, after that, it imagine eitherine of them, ill orthWith recal also theother, that is, ill regar both as presen to it unlessthere present them selves causes that exclude their Present existence Further, o ne doubis that e imagine time hecause, imagine some bodies moving more floWl o more Wisti than or equali fas Mith, others. et u suppose, then, a boy Who has yesterdayso the rs time seen eter in the orning Paul atnoon, an Simeon in the evening and to-da again sees Ρeter in the moxning It is evident rom prop. 8 that a soon asa sees the morning light he Wil imagine the sun passing ver the fame par of the sh hesa it passiverin the da before, that is, he wil imagine the entire da and with the morning he will imagine Peter, illi the noon aul, and with the evening Simeon. In othe wores, he Will imagine the existenceo Paul and of Simeon in relation to future time. Lon the contrary, he ees Simeon in the evening, he Will refer Paullandiete to past time, imagining them, thatis, Simultaneousi Withias time. This he wili do themore uniformiy the ostener he has see them in this

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order. But i he hould ver appen to See o Someother evening, ames instea of Simeon, he would onthe ollowin moria in imagine illi the evening no Simeon an no James, an no both together. For,b hypothesis, he has seen only one or the ther, nothoth together, simultaneousi With the evening. His imagination ill there ore aver, and with future even- in timeae ili imagine no this ne an noW that. In the woros, he will regar neither a certainly buteaCh a Contingently future. An there ill e this fame avering of the imagination is,e imagine things, that, conceive in the fame a Wit relation to time pasti present HenCe, Will Conceive a contingent things related as,et to present time a to time past or

suture.

necessit of the eterna natureis God. heresore itis of the natureis reason to regar things unde this formis ternity. Ad to this that the foundations ofreason are the notions 38 whicli represent theproperties Common to at things, ut domo represent 37 the essence of an particula thinx and whicli, therefore, must be conceived ithout an relation totime, unde a certain formis eternity Q. E. D. PROP. 45. per idea es a boo oris an individualthin actuasi existinx, necessaria involves Me Iernaland insinue essene os o

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existing, involves both the essence and the existence

Cannoti conceived withou God an since 6 theyhave for thei cause God in sociar as hecis consideredunde the attribute os,hic the are modes, the ideas of them I, axiom 4 must necessarii involve theconception os the attribute, that is I, ef in theeterna an infinite essene os God Q. E. D.

M olium.-B existenc I do no here mean duration, that is, existence in sociar ascit is abstraci lyConCeived, and ascit ere, a certain hin os quantity Ilam speahing of existence incit ver nature, hicli is

attribute to individua things, hecause an infinit of things follo in infinite Ways rom the eterna neCessit os the natur of God steri, I 6 am speahing Isay, of the ver existence of individua things, in sofar a the are in God For, although each individualth in is determine by ome the to a particular mode of existence, the force by hic eac persist in existin sol lows rom the eterna necessit of the nature o God on his potnt se Ι,

ΡROP. 46. The no Ddge of the eurna an in iuraseuce of God, hic is in med in me oria, is adequau an perfeci. Proos. The proo of the precedin proposition is generat, and whether a thingi regarded a parti as Whole, the de of it, hether ita the idea os a partor of a Whole involves θ Me precering proposition theeterna an infinite essence of God Therefore, that Which gives a nowledge of the eterna an infinite essence of God is common to ali things, an is equallyin the par an in the who . ence 38 this knowledge musti adequale Q. E. D.

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we have spoken in o Schol. , and of the excellencean utilit os hic π shal have occasion to speah in Pari . havmen have no an equali clear knowledge of God an os common notion arises from the

fac that the cannot imagine God a thendo bodies, and that he have connecte the ordi, with im-

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i me sussicienti evident. an controversies arisesrom this faci, namely that me domo righil expressthei meaning o that the misconstrue the meaningo someone else. For in truth, While the flati contradici ach other, the are either hinhing the samething, o thinhingis different things so that what theyregar as error and absurdities in another are notauch. PROP. 48. Aere is in the in no absolus o ore

noti a re cause of iis own actions that is, it Cannothave an absolute poWento illis notri Will. t mustbe determine to this o that volition I, 28 by a cause, Whichris itfel determine by another cause, this again by another, etc. Q. E. D. Misolium.-In the fame Way it is proved that hereis in the min no absolute power of understanding, destring loving, etc. Whenc it follows, these an simila faculties are either absolutet fictilious, o only

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sire through hic the in see hsi avoid things. But avin prove these faculties tot universa notions, hicli are not distinguished from the individualso whicli, forna them, it rem ain to inquire Whether the volition themselves are anythinibu jus the ideas of things It cmains, I say, to inquire, hether thereis in the infan other assirmation or negatio than that involved in an idea, in that it is an idea on this potnt se the folloWin proposition, and to avoid confound- incideas illi pictures, se also def. 3 of his art. Fori ideas I domo mea such mages as are formedat the back of the eye, or is yo please, in the middie of the brain, but the conceptions of thought. PROP. 49. There is in Me minino volition Mariis noormation or negation, excepi Aa μνώτω in an idea inrisa it is an idea. Proos. -There is in the minx b the precerim proposition no absolute powerrio illis notri Will, but onlyparticular volitions nam ely, this orabat amrmation, and this o that negation Letis Conceive theresore Some

particular volition-sor instance, the mode os thinhingby hic the in assirm the three an gles of a trian gle tot equa to tW right an gles This assirmation involves the conceptioni ideam a triangle that is, it cannoti conceived without the dea os a trianglen sorit is the fame thing, hether I say, A must involve theconception , oris cannot e conceived ithout B. In the secon place this amrmation saxi ra), Without the deam a triangle cannot be Theresore this amrmation annot Without therideam a triangle either beor e Conceived. oreover, this de of a trianglemus involve his fame assirmatio of the qualit ofit three an gles to tW right angies. Therefore, Conversely this de of a triangle an either emor e