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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Proow-The de of Godoliat is in us is adequatean perfect II, 46 and 47). Therefore, in s far as e Contemptate God e re active III, 33 ' and hence III, 59)t there cante no pr accompanted by the idea o God that is aeres of the emotions 73, Oone cantate God. Q. E. D.

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E. D. Scholium.- e can ho in the fame Way that thereis no emotio that is directi oppose to this love, and capable os destroying this love Therefore e may conclude that this love toWard God is the mos un-changeable of at the emotions and cannot in sociaras it is referre to the ody be destroyed exceptruith theiod itself. What iis natur is, in sociar asit is referre to the in alone, e hali se hereaster. In What precedes Phave include ali the remedies against the emotions that is, at that the mino considere in iiset alone, an dorio overcome the emotions. From his it appears that the power of them in ove the emotion consist First, in the noN-ledge of the emotion it self 4, schol ). Second, in theseparatio of the emotion froin the thought of iis externa cause hicli, Conceive confusedly a, and 4,

Prove by a reference to III, 27, here it is argue that, is ethink of anyone like ourselves asiavin an emotion this thought .illi accompanie by a modificationis the od simila to that

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Vie of time, possessed by the emotions that arereferre to the things e comprehendo ver thOSereferre to the things e conceive Consu sedi or ina mutilate form 73 Fourth, in the multitude fcauses by Whicli the emotions that are referre to the Common properties of thing o to God are intensi siecl 9 antri) Fifth, and last, in the orde in Whicli themin ca arrange and in together iis emotions io, uisoL, and I 3, 14, an Is) But so the helter under- standing of this power of the minxove the emotions, it is firs of ali tote note that, cal the emotions

great he compare the emotion of One manwit the emotioni another, an se that the ne is harasse more than the the by the fame emotion or hen e compare With ach other the emotions os ne and the fame man, an find that he is more affecte or move by one emotion than by another.

For IV, si the force of any motion is define by

the poWer of iis externa cause a compare With ur

by the privation fanowledge that is, it is measured by that on account of hicli deas are calle inade- quate. From this it follows that that in is themos passive of whicli inadequale ideas constitute thegreates part so that it is distinguished ather by whatit endures than by What it oes; and o the therhand that is the mos active of Whic adequat ideas constitute the reates part so that, although it contain a many in adequat ideas a the former, it is distinguished rathe by thos ideas that re attributedio human virtve than by thos that indicate humaninfirmity. In the secon place it is tot note that

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gries an missortunes have thei chie fource in an excessive love os that hicli is subjecto many variations and of Whicli e can neve have control. Noone is solicitous or anxious about nythingrantes helove it no do injustices, Suspicion S, en mitteS, etC., arise, except rom the love of things of whic no neca reatly have control. From his, then, e asilyconceive hat poWer clear an distinc lino ledge,

the emotions nam ely, is in sociar a the are PaS-sions it cloes no absolutet remove them Mera, and 4,

had embrace in theserie word ali the remedies sorthe emotions anyone an asil se who ill pay attention to What, have sat in his scholium, an dat the fame time to the definitions of the in andit emotions and finalty to Irops and , of

Our in is in ome respecis active, an in ome passive that is in s far ascit has adequat ideas, it is necessarii active, and in in far ascit has inadequat ideas it is necessarii passive.

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dures II, 8, cor, an consequently II, 6 it oesno Conceive any bod as actuali existing unles While iis hod endures. encerit cannot imagine anything se the des of magination in II, 17 seMLx orremember things past, unies While theiod endures se Me des of Memor in II, 18, ehαὶ Q. E. D. ΡROP a. Neverihelen, here is necessaria in Godan idea Aia expresses the essene of this o Mauriumanisoae unde the formis eternis Proof.-God is notini the cause of the existence of this o that human hody but also oscit essence I, as Whicli must, heresore, necessarii be conceived through the essence of God an nothin et se I axiom43, and that by a certain eterna necessit I, 63. This conceptio must necessarii be in God II, 33 Q. E. D. PROP. 23. The human minae cannot be absolutebris rosae ira Medo F, ut omethin re it remains, Dis is eternaLFroof-There is necessarily in God a conceptio oridea, hicli expresses the essetace of the humaniody ' Me precering proposition), and hicli, Consequently, is necessarii something that pertain to the essenCeo the human mines II, 133. ut e do no ascribeto the min an duratio that cante define by time, excepi in sociar ascit expresses the actua existence of

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t it duration, unies While the od endures. ut since there is nevertheles something hic is conceived by a certain eterna necessit through theessence of God an nothingislse Θ Me precering proposition), this omething that pertain to the essenCe of the ind, is necessarii eternat Q. E. D. Scholium.-This idea that expresses the essence of theiod unde the formos ternity, is, as e avesaid a definite mode of thinhing, hic pertain tothe essence of the ind, and whic is necessarii eternat. et it cannot be brought about that, remember having existe before the body, since there canteno traces of it in the ody, and since eternit Cannot be define by time, an cannot have an relation totime. Neverthelesso seel an kno that e re eternat. The min perceive thos thing that it conceives by an ac of the understandin no es thanthos that it has in the memory. The yes of themind with hicli it sees an observes things, arethemselves prooss. Therefore, although e do notremember havin existe before theiody, et we seel that our mino, in sociar ascit involves the essence of theiod unde the or of ternity, is ternat, and that this iis existence cannot he define by time orexplaine by duration Our ind Consequently Canbe sal to endure, an iis existence cante define bya definite time, ni in sociar ascit involves the actualexistence of the bod and ni in s far has it thepower of measuring in time the existence of things, and of conceiving them asiavin duration. 8ΡROP. 24. Ae esse me comprehen particularthino, Me Mure do me comprehend M.

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perfection, and consequently de . of the emotions a), is affecte Wit the ighest leasure, and that II, 33With the accompanyincide of himself and of his Virtue. ence defs of the emotions asin, from this hinclofanoWledge pring the highest possibi satisfaction.

Q. E. D. PROP. 8. enisavor, o destre, o nom Mino

PROP. 9. M aueter Me minae comprehend unde Meformos terni', it oes no comprehenduram the factraa it conceives Me present actua exissence of the boae butyrom Me factu a it concripes Me essene of the o Funder the formis eum . Proos. In o far a the mine conceives the presentexistence of iis hody, it conceives duration, hic canbe measured by time, an in s far ni has it thepower os conceiving things it relation to time ai, an II, 63. ut ternit cannot be expresse byduration I, des. 8, and tu explanation). ence the minoin sociar has no the oKeri perceiving things under

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I76 ΗΕ PHILOSOPHY GF SPINOZA. PARTI the formo eternity, ut sincerit is of the natur ofreason to Conceive things unde the formis eternity II, 44, cor a), and it also pertain to the natur of the mincla conceive the essence of the bod unde the

follows that this power os conceiving things unde theformi eternit cloes no pertain to the indoexCeptin sociar ascit conceives the essence of theiod under the formo eternity Q. E. D. Scholium.-We Conceive things as actua in WoWays Deither in that, conceive them a existin Mithrelation to a definite time an place or in that e Conceive them a containe in God, and as followinifromthe necessit of the divine nature Thos things,

and the ideas of them involve the eterna an infinite essence of God, a We have hown in II, 45. Se also the scholium to this proposition PROP. 3o Our minae, inuo far as it knows isses andrae οὐ unde the or of ternitF, necessaria has aknowle e of God, and nows Marcit is in God antis conceived rarovisior Proof.-Εternit is the ver essenceis God in sofar a this involves necessar existence I def. i.