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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essence of God in sociar as e is considere as an extende thing, in a definite an determinate manner. See Ι, 5 cor. a. describe a pertaining to the essence of any

ceptio seem to expres an actionis the mino.

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68 THE PHILOSOPHY OF SPINoZA. PARTII 4. B adequale dec mea an idea hich, in sola ascit is considere in itfel and without reserencet an object possesses at the properties o intrinsic mark of a true idea. Explanation.- sa intrinsic, to exclude the extrinsi one, namely the agreement of the dea illi iis objeCt. s. Duration is indefinite continuance in existence. Explanation. - sa indefinite, ecauserit cannot atallie limite by the nature itself of the existing thing,

nor et by the essicient cause, hic O course necessarii bring about the existence of the thing, ut cloes no sublaterit. 6. By'-- and perfection I mea the samera hing. 7. B individua rhinoo mean hing that refinite an have a determinate existence. IL OWeve severa individuals otia in ne action, so that allore together the cause of the ne effect I conside allthese, justis far asine individua thing.

I. The essence of man does no involve necessaryexistence, that is in the orde o nature, it quailyWel may o ma no come to as that this o that

a. an hinks. 3. Modes of thinhing, a love destre, o by Whateve nam the emotions of the oui are distinguished, do notoris unies there is present in the fame

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5. e domo see o perceive an individual things exceptiodies an modes of things. Me the Postulaus afer Prop. 3. PROP. I. Thouot is an auribus o God Mariis Godis it in ingurii g. Proj.-Ιndividua thoughis, or his and that thought are modes hicli expres the natur os Godi a definite an determinate manner I, 25, oro. God therefore possesses I def. 5 the attribute, theconception of hic is involve in ali individualthoughis, and through hicli the are conceived. Thought is, consequently one of the infinite attributes of God, and it expresses the eterna and infinite essence

Q AE. D. Scholium.-This propohition may also e provedfrom the fac that e can conceive an infinite thinkingleing. For the more thoughis a thin hingieiniis capable of having the more realit o perfectio dowe regar it a containing eing then, that canthin an infinit of things in an infinit o ways is

necessarily by virtve of it thinhing, infinite Since, therefore, e conceive an infinite ein by fixin attention pon thought alone, thought is necessarii Ι,def. 4 and 6 one of the infinite attributes of God as

PROP. a. Extensio is an auribus o God Marcis, God is an extended Ming. Proof-The proo of this proceed in the fame Way a the proo of the precedin proposition. PROP. 3. There i necessaria in God an idea, botho his . Gunce, dindo aia thos thino, Dis nece sarib suom fram .is essen .

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thing that is in the poWeris God necessarii is I, 353;

theresore suci an dea necessarit is, and I, 5 it is in God an noWhere else Q. E. D. Scholium-By the poWer o God the multitude understand God'scire Will, an his authorit ove allthing that are, hicli consequently are common lyregarde a contingent formo has the say thepo ero destro ali hings, an to reduce them is nothing. Again the ver osten liken the power of God to ethat of hings. his e have resute in I, 3a,cors. I anda, an have hown in I, i 6 that God acts by the fame necessit a that by whichie knows himself

that is, jus as it follows from the necessit of the divine nature asini agre in maintaining that God nows himself, o rom the fame necessit it follows that God oes an infinit of things in an infinit of Ways.

In the secon place in I, 34 - have ho noliat thepower of God is noth in eis than the active essenceo God for tris as impossibi for us to conceive that God does no actis to conceive that he does no exist. Moreover, dides care o solio this u further, I could sho , too that the poWer the multitude attribute toGod nolint i a human power in that it shows that God is conceived by the multitude a a man or aslike a man), but even that it involves eakness. But do not is to discourse so osten pon the sametheme I meret be the reade again and again toponder repeatedi What is sal concerning this potnt in artes, from prop. I to the end. For no ne illhe able rightlyrio perceivem meaning unlessa very

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one.

Proj.-Infinite intellect comprises nothin saveth attributes of God an his modifications I, 3o). But God sine I, 4 cor. I). Thereiore the de ofGod from hicli an infinit of things solio in an infinit of Ways, an belut one. E. D. PROP. . The forma bring of ideas admis o Godanus cause, onθ inuo far as AHis regaristas a Minstingraing, and no inuo far,s hecis manifested in ome ther auribule. That is, Me ideas botri os trie auribules of Godandis indisi a Mino is nor admit o Meis ob cu- perceived thinx a Mese incient cause, but God Amsest. in , fas heris a Minitur Ming. Prore. The proo is evident rom prop. 3 of this Part. e there conclude that God an formanideam his own essen ce, and of at thos things whichnecessarii follo from it, rom the fac alone that God is a thinhing thing, an no from the fac that heis the object of his own idea It follows that the forma being of ideas admits of God a cause, in sofar asine is a thinhing thing. nother proo of this isas follo. The forma bein o ideas is a mode of thinhinc as is set evident), that is I, 5 cor.), a modewhic expresses in a definite manne the nature ofGod in o far as hecis a thin hing thing, and thus I, Io involves the conceptis no ther attribute ofGod, and consequently I axiom his the effecti noother attribute tha thought. Theresore the formalbeing of ideas admits of God a iis cause, ni in sola asae is regaroedis a thinhing thing, etc. Q. E. D.

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PROP. . The modes of an auribus have Goae asthei cause, M in s far,s hecis considere unde Meauribus of which Merare modes, no in s far as His consideretunder an orae attribute. Proof-Εach attribute is conceived through itselfwithou anythin else I, Io). The modes, then, seach attribute involve the concept of their o nattribute, buti no other therefore I axiom 4 theyliave a thei cause God in sociar as heris considered meret unde the attribute of Whicli the are modes, andio in sociar as heris considere unde any ther. Q. E. D. Coraua .-Ηenc it follo. that the forma beingos things, whiclitare not modes os thin hing, oes notiollo from the divine nature ecause thisirstaneWthingsa ut the objects of ideas follomand are inferreo from thei attributes in the fame manne and by the Same neCessity, a We have hown ideas to follo fromthe attribute of thought. PROP. I. The oris an connectis of ideas is Mesam anthe o emanae connection, Mino. Proof-The proo is evident rom axiom 4, o PartΙ, for the idea os anything that is caused depends pona knowledge of the cause hos effect it s. Corollas.-Ηenc it sollows that God' power osthinhiniis equat totis realigedio eris acting. Thatis, Whateve follows formalty from the infinite natureos God follows also objectivel in God in the fame

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PROP. J THE IND. 73as constituting the essence of substance belong exclusivel to the ne substance, an Consequently that thinhing substance an extende substan Cerare one and the fame substance, WhiCh is comprehendedio runderthis, no unde that attribute S also, a mode ofextension and the de of that moderare ne and thesam thing. but expressed in No Way truth whichcertain os the Hebrews' appea to have seen asci through a misi, in that the asser that God the intellectis God, and the things known by it, re ne and

the fame . For example, a CirCle existin in nature,

and the idea, hich also is in God, of this existingCircle, armone and the fame thing manifeste through different attributes for his reason, hether e Onceive nature unde the attributem extension or under that of thought, or unde an other attribute Whatever, W shal fin there followsine and the Same order, rone and the fame concatenationi causes that is, thesam thing. I have aid that God is the cause of an idec for instance, the dea os a circle, meret in sofar as heris a thinhing thing, and of the circle, mere lyinis far acheris an extende thing, jus for the reasonthat the forma being of the deam a circle can on lybe perceived through another mode of thinhing, as iis

proximate cause, that one in iis turn through another, an sorio infinity. Thus, Wheneve we conside thingsas modes of thin hing, e liould explain the whole orderi nature, o concatenationis Causes, through theattribute of thought aloneri an in sociar as e Conside themas modes of extension, e liould likewise

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explain the hole orderis nature solet through theattribute os extension So also in the case of the other attributes Therefore God is trul the cause of things, a the are in him, in sociar ache consist in infinite attributes I cannot explain his more Clearly here. βΡROP. . Ne ideas of indisi a Mino or modes./iemis no exis mustue eo reflende in the in niuide of God, in the fame ma anthe forma essenus os individua Minois modes are conmineae in the auribuus of

Proow-This proposition is evident rom the ne preceding, but it may be more clearly understood romthe precedin scholium. Corolla .-Ηencerit sollows that o long as individua thingido no exist excepi in s far a the are comprehende in the attributes of God thei objective being that is, their deas, domo exist excepi in sociar a the infinite dea o God exisis and when particula things are sal to exist, o meret in sociaras the are comprehende in the attributes of God, butalso in sociar a the are sal to have a bella in time, thei ideas, too involve an existence through hichthe are aida have a bein in time. Scholium.-Ι anyone Wanis an illustration to explainthis matter more fully I can, in deed, give non that

i is unique. Pwill, however do What I can to mahe it Clear. The natur of the circle is such that the rectangle forme by the segments of at the straight lines Whicli intersectisach other in t are equat. I sollows that an infinit o rectan gles equa to each ther re containe in the circle. Stili, omne of them an besai to exist excepi in sociar a the Circle existS, Orca the de of any one of these rectangles e sal to

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ideas also no exist no meret insociar a the are comprehendedi the de of the circle ut also in sociar a the involve the exist- ence of thos rectan gles. An bythis the are distinguished romthe remaining ideas of the rest of the rectangles. PROP. 9. Ne idea re an individua Minx, actualθexissen Mas God for iis cause, no inuo far as hecis insinue, but inuo far as hecis considereias ae crediman- orae idea re an individua Min actuasi exissent, finis idea in tu turn God is cause, in s far as e is resedi a Mirae idea, and sito insini'. Proow-The de of an individua thin actuallyexistent is an individua mode of thinhing, an distinctfrom allisther 8, cor an seriol. therefore 6 it has God in soriar meret acheris a thin hing thing for iis Cause Not ho ever I, 83, in sociar acheris a thingthin hin absolutely but in sociar as heris consideredas affecte by ome ther mode of thinhinx and of

this also God is cause in sociar as heris affected by another, an sorio infinity. ut the orde an concatenations of ideas 7 is the fame a the orde an concatenationis causes 'herefore, o an particular idea, another idea, that is, God in sociar acheris consideredas affected by another idea, is the cause of thisine too, heris the cause in sociar asine is affecte by another, an sorio infinity Q. E. D. Coraua .-Whateve takes place in the individual

objectis an idea, the nowledge of this is in God,

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jecti an idea is in God a no in s farras heris infinite, but in sociar ache is considere a affecte byanother de of an individual hinc θ Me recediet proposition); ut 7 the orde an concatenation fideas is the fame a the orde an concatenation ofthings. The nowledge, therefore, of What ahes place in an individual object is in God, in sociar onlyas he has the de of that object Q. E. D.

rtly be includes defci : ence man would necessarilyexist, hic axiomo is absurd Therefore, etC. Q. E. D. Scholium.-This proposition is prove also by I, 5,

namely that there remo tW substances of the fame nature. AS, hoWever, a number of me ma exist that whicli constitutes the essence of man is no substantivebeing. his proposition is evident, moreover, from theother properties of substance, that is that substance is in iis nature infinite, immutabie, indivisibie, etc. asanyone a readit See. Corollas.-Hence it follows that the essenceis manconsist o certain modifications of the attributes of