장음표시 사용
211쪽
attribute os extension, he human Ody in omeother attribute, something elseri an somn. Nowallthese modes are theriam thingrander different aspecis, an ali are paralle an independent of each ther. The question arises Why cloes the min perceive thething oni under the attribute os extension, and novalso unde the other attributei To this questio Spinoragives no satisfactor ansWer; and indeed, non Canconsistently With the doctrine beatven. I the uniono min and bod is explaine by thei identit in theone substance, there shouldie a simila union belWeenthe mino and the correspondin mode in every one of the infinite attributes torus unkno n. It wil conduce to a clea comprehensio of the proposition to follo. is the reade Wil bear in minotha Spinoga se the wor idea in Wo senses, and leaves uso gather rom the contexi hic sense is
The min has been calle the de of theiody, and
yet, as has been sat above, it is no claime that themin has a complete knowledge of theiody. Iniurcommon se of the wores' idea, ,hen e say,e have an idea of anything, e mea that the thinii questionis in socia the objectis noWledge. Spinoga clearly uses the wor in this sense in prop. I9, in the phrase, ideas of the modifications hereb the od is affected. V In prop. I 3, o the ther hand We have an unmistisable instance of the more restricted significationis the word, hich mahes an idea V simplythat in the attributei thought hic corresponds to any mode in the attribute of extension. The confusionnaturali arising from the se os an ambiguous ordadd to the difficult of this portionis the Ethics. In the scholium alter prop. I the wo meaning are
212쪽
clearly distinguished, but his oes not id one much in the discover of hic meanin is intende in a
7 p. 39. Is the distinction, arhed in the preced-ing note, between the two senses of the word idea, te kept in mind it Wil readit be seen that the reason ingvi hic lead Spinoet to propos as a remed for thepassions and a the oni true aim in life the perfectingo the understanding, is logicali desective. Spinoeta appears to eason a follows: Since indandiod absolutet correspond, hat i good sor them in is mod for the whole man. scit is of thematureo the min to know, the good of the in is knowledge IV, Pres ad . passion therefore, hic is confuse idea genera des of Me emotions), indicates a defecti lino ledge, and is an evit. The cure for this evi lies in the attain mentis clear ideas, an our imshould berio have norideas that are no adequate. This reasoniniis evidenti fallacious. The doctrineos the correspondence of min and body does, in deed,
in the attribute of thought hic corresponds to the
not no ledge, that completet corresponds to thebody. The assumption then, that halcis good fortite in i good for the whole an hold good onlysor in in Spinoga's peculiarius of the word, and notior min in the sua sense which mahes it equivalentio conscious intelligence It has no been proved
213쪽
that hat surthers his necessarii further the well-bein os the man. 8. p. 173. Spinoeta's doctrine os immortalityris per-haps the mos disputedioint in his system. Some have understoo him a teachin a doctrine os personat immortality, ascit is commoni understood others have supposed himo mea b immortalit oni a state os intellectua clarity, and in no sense a Continuance of mental life after the deat of the ody stili others have supposed that he di no clearly understan his oWia meaning and that his ulterance are, in ConSequence, inconsistent With ach ther an som have gone sociar suo accus him o a deliberate intentionto concea his true thought. The charge of disingenuousnes may be dismissed, o Spinoeta is sum- cienti fran in the res of the book, and oes nothesitate to oppos commoni received opinions. er-haps the best explanationis his statement lies in supposing that his thought was no entiret cleares hi m-Self, and Consequently Contain element that cannot be harmonige with the res of his philosophy, or Witheach other. The vie. that immortalit is a qualitative state, and does no impi continuance in an Sense, a be SuP- porte by the explicit statement V, 3, MOL), thaleternit cannotae define in term o time, an cannot have an relation to time. O the other hand thevie that Spinoga means by immortalit the continuance in existence of the ind, or a parti it, after the death of theiody, appear tot the mos reasOnable explanationis the language sed throughout thediscussion rae V, 3, and sciso Ira I sciso I 33, SMOL, anda ). et suci a doctrine evidenti contradicis the doctrine of the corresponden ce of modes in the
214쪽
attributes os thought an extension. Accordin tothat doctrine the destructionis theiod must implythe destructionis the mino. Proposition a caninlybe accommodate tori by a quite unWarrantable amount of stretching. Spinoga seem here o have falle into the usual dissiculties arising rom the se of that self-contradictor notion, a timetes eternity. edentes that his immortalit has nythin to do ithtime, and et heri force to treatis it in term os
The reade Will have notice that the criticism precedin are larget destructive. The reason for this isto e found in the fac that the are criticisms of Spinoga' systema a system, an notis Commentaryupo the separate thought containe in the work. Ashas been remarhed in the shetch of his life there are two distinc element in the philosoph of Spinoeta, and objections against the ne element domo touch theother. The thoughtful student,illinesthe Ethics a mine of precious ore, and though he mantake exception to sommoniis format reasonings, he cannot fati tofin much that ill repa his severest efforis. Fe have more t say to the me of our time than Spinoeta, hocis more modern in ome of his conception than
215쪽
Confidence, I 29. Consternation, 3I. Contemset, I 28.
Duration. 68 See Time. Emotion defined. 27 definitions os individua emotions, Ia8-I3 genera definition
216쪽
connectio the fame a theorde an connectio of
Io the dea sistat is common to the human Odyand externat hodie adequate, Iox ideas that folio fromadequale ideas themselves adequate, I . Imagination 88 ff. Immortality, 7 ff. Impossibie, a thin When, 53. Inclination, I 28. Indignation, 29.
217쪽
has more perception a thebod is capable o more Changes 86, 7; the deawhic constitutes iis essenceno simple, 87 knows the dy only throuo the deas of the modifications of thebody, ari ni knows itselfin sociar ascit perceives theideas of the modifications of theiody, 44 does notiavea adequale nowledge of the paris that compos the human Ody, D perceios externa hodies ni throughthe ideas of the modificationso iis own Ody 96 has aver inadequate no ledge of the durationis theiody,00 or of externa things,
Mode, defined 10 infinite modes, 45 ali modes necessarii determinecla existenceano actio by God 4 ff. parallelis of in different
Order, relativit of the notion, 63, 64.
Perfection, origi an simificance of the term I 32 f. identical Wit reali , I 36. Pinea gland as eat of the
Socia intercourse, iis utility, 14 ff.
Substance, I ff. does notconstitute the essence of man, 76.
Sympathy, 20. Time, an be conceived by the
218쪽
hen the attributes anclmodifications os God and nothin else, o must bereferre to natura naturata an nota natura naturam,