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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et 'in that is et an as), excepi in s far ascit is eternat. Therefore θ Me precerin proposition), inso far ascit is ternat, it has a nowledge of God, Whic knowledge is necessarii adequate II, 463.

Which, consequently the ins III, def. I), in sociaras it is ternat, is the adequat o forma Cause. Q. E. D. Scholium.-Therefore the more of this in ofkno ledge anyone possesses, the cleare is his Consciousnes of himself and of God that is the more perfeci an blesse is he, as ill appea stili more clearly from ha follows. ut here it shout be noted that, although, are noW certain that the in is eternat, in s far as it conceives things unde the formoseternity, nevertheless, that the things, Wish to hoWma be the more asil explaine and the eiter understood, e ili conside it, asse have donehitherio, a though it Nere usi eginning tote, and were justieginning to know things unde the formoseternity. his e may do ithout an dange of

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as eterna cause. But is pleasure consist in the transition to a reater perfection, blessednes must surely

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oow- menta image imaginatio is an idea bywhic the ind contemptates somethiragras present uerae dein fit, II, 7, schol.), ut hic indicates rather the present constitutio of the human Ody than thenatur of the externa thinc II, 6 cor. 23. An emotion is therefore θ Me genera des of the emotion' a menta image in s far ascit indicates the presentconstitutio of the od and consequently a1 themin is no subjecto thos emotions hicli are referre to the passion except While the od endures. Q. E. D. rouav.-Ηenc it folious that o love exceptthe intellectua love is eternat. Scholium.-Ι we turn attention to the Common belle of men, Ne hali se that the are indee consciolis of the eternit of thei mino, but confound it illi duration, an ascribe it to the imaginati0n ormemory, Whicli the thin remain aster death. PROP. 35. God oves imseν wis an insinue inu Dema Iove.

Proos. -God is absolutet infinite I defra), thatis II, V. ), themature o God rejoices in infinite perfection, and that II, 3 Wit the accompanyingide of itself that is I ii, anae des o in the ideat iis

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therefore, an ac in hicli the in contemptates it-self, With the accompanyincide o God a cause 32, corJ that is I, 5 cor. and II, II, coro, an Ct, in Whic God in sociar as e canis expressed by the human mino, contemptates himself, with the accom-

panyincide of himself. Therefore ' Me precedine proposition this love of the in is a par of the infinite love it whic God loves himself Q. E. D.

CorollarF.-Ηencerit follows that God in sociar ashe oves imself, oves men, an consequently that the love o Godoowar me and the intellectuallove of the in toWard odore ne and the

lowar God that is in the love o God toWard men. This love or tessednes is in the sacre Scriptures calle glory, and not without justice Foro hetherthis love e reserre to God, oro the ind, it canrightly be calle a satisfactionis the ind whicli, in truth, is no distinguishable rom glor aeres of the emotions, 5 and 3o3. In So far ascit is referreda God, it is 35 pleasu re-allo me stillo use this ord-With the accompany incide of himself an it is thesam thinii sociar ascit is referre to the mines et 73. In the secon place from the fac that the essen celiour in consist in nowledge alone, of hic the

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divine nature, an continuali depend o God. have thought it,orth while to note his here, that Imight sho by this illustrationis hoW much Worthris theanowledge of individua things, thates have called intuitive or of the third hins see II, o, schol a), and hoWpreferable to genera knowledge, hicli, I have aid is of the secondaind. For although, in Partes, Iciliowed by a generat argument that at things includin g, consequently the human in d dependispon o as re-

demonstration, hile it is legitimate an place be-yon ris of doubi, et oes notis affect our indas,hen the fame conclusion is drawn rom the very essence of some individua thin Whichise a depend upo God. PROP. 37. There is nothing in natur that is opposeaeso his inultiesua Iove, Marcis, tria ea destro it. Proof-This intellectua love necessarii follows

nat truth, is considere through the natur of God 33anae aq). Is then, there ere anyth in that ere op- posed to this love it out be opposed to the truth and Consequently that hic could destro this love would bring it to pas that hat is true ould e false 'hicli ascis ses evident is absurd Thereiore, there is nothinii nature, etc. Q. E. D. M olium.-The axiom os art IV has respectoo individua things, in sociar a the are considered,ith relation to a definite time an place No ne, I hin doubis this.

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the greater the partis it hicli is no affecte by the emotions that are contrar totur nature, that is QV, so), that are huriful. herefore the greater the number of thing the in knows by the secon and thirohind of knowledge, the greater the partis it that re- main unharmed an consequently the les icit subjectrioauriful emotionS, etc. Q. E. D. Scholium.-From this e comprehend whates havetouched pon in the scholium t IV, 39, an have promise to explain in his ari; namely that deathis the les huriful the reater the clear an distinctknowledge of the ind, and consequently the more the in loves God. In the secon place since et 73froin the thirdain o knowledge pring the highest possibi satisfaction it folioπs that he human inclcan ei suci a natur that the partis it hic We have hoWn to peristi, illi theiody see 1 his os noimportanc in comparison illi the partis it hich

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whiChlare contrar totur nature Thereiore Io), helias the poWer os arrangin and concatenatin themodifications of the od accordin to the intellectuat order, an consequently of bringiniit about 143 that at the modifications os the bod are referre to

Should occupDor constitute the reates par of them ind: and ence 33 he has a mind the greatest par of hicli is ternat Q. E. D.

Scholium.-Sinc humaniodies are capable os very many activities, there is no doub but that the cante of such a natur a tot referre to mind that have agreat knoWledge of themselves and of God, and of whichthe greates o the chie part is eternal-of such a nature, Consequently as Carcet to ea death. Thatthis may be the more clearly Comprehended, onerahouldhere conside that, live in continua Change, and aC- cording as e change for the etteris for the orse, e re sal tot fortunate or unfortunate. Η Who, fro being an infantis a boy becomes a Corpse, is Sald tot unfortunate, an on the otheriandrit is regardeda good fortune to have been able to as the whole

and in truth, he ho like an infantis a boy has abod capable of Ver fefactivities, an very dependent on externa causes, has a min that in iiset considered, is carcet conscious of itself, o God, or of things the otheriand, he ho has a bod capableo very many activities has a min that, in iiseis considereo, has a vivi consciousnes of itself, o God,

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and of things. In his life therefore, it is our chiefendeavor o change the bod of the infant, asciar asit nature permiis, an a far a is profitable forcit, into anotheriod capable M ver many activities, and referre to a mino conscious of itself, o God, and of very many thing so that ali that is referre t iis memor o imagination illie, in comparison it theunderetanding, o scarcet an importance, a Phave jus sal in the scholium to the precedin proposition. ΡRΟP. o. The more serfection ac Mine Aas, Memore ausive is is, and the iras passive anae, conme iam Memore ac me Dis, Me more perfectis D. Proow-The more perfeci ac thiniis, the more

realit has it ΙΙ, dein ), and consequently III, 3,

and schola ' the more active is it an the es passive. Τhis demonstration proceed in the fame Way in inverse ordera henc it follows that, conversely, athin is the more perfeci, the more active it s. Q. E. D. Corauar -Ηenc it follows that the par of themin Whic abides, Whateverrit amount, i more Perfeci than the est. For the eternat par of the mino

Eon), the former, Whateve iis amount, is more perfectthan the lalter Q. E. D. Scholium.-These are the things I set ut o hoWWit regar to the mino, in sociar ascit is considereo ithout relation to the existence of theiody. From

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these, an at the fame time rom I, I, and ther propositions it appears that our in d in sociar ascit knows, is an ternat mode of thinhing, hichris determine by another eterna mode of thinhing, his again by another, an so to infinit so that the alltogether constitute the eterna an infinite under- standing o God. PROP. I. Men i me di no How our minito Mesernia, me Mould nevertaries regarcas of the hi estim Hanc sistranae religion, an asi mi hout restrictionos Mose uino that a me flave Mown in Part IV, arereferreis courage animagnanimi T. Proow-The ne and ni foundationis virtve or

mine, hich, have comerio a linoWledge os ni in this Fifth art. Therefore, although a that time e ere ignorant that the minoris eternat, e regarde asof the highest importance thos thing that a me have

should nevertheles regar as of the ighest importance these precept of reason Q. E. D. Seholium.-The belle of the multitude appears ob otherWise. any seem to thin that the are freejus in sociar a the are permitte to gratis destre, and that the give u thei independencerius in sola a the are oblige to live according to the precepto the divine laW. iety then, an religion, an allthings, Without restriction, that are referre t great-nes of foui the regar a burdens and the hope

See IV des. 8, an note, an IV App. IV. R.

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aster eat to a these clown an to receive therewar of thei bondage that is, o piet an religion. An no by this ope alone, but also an cliten by fear,-the ear of bein punished after deat with dire torments,-are the induce to live accordin to the preceptis the divine lasso far a their overi and feeblenes of sou permit. Is me had not this hopeand ear, ut is, o the contrary the thought thalmind perishe wit the ody, and that for the

retched, orn ut it the burde os piety there Was no continuation os existence, the would returnio thei inclination, an deciderio regulate verythingb destre, an to e governed by hance ather than by them selves This seem to me nocles absurd hanit ould seem is omeone, ecause e cloes not