| Forms |
se^alius, suus^alterius, in se^in alio, intra^extra,
ipso^aliud, internus^externus, intrinsecus^extrinsecus,
immanens^transiens |
| Meaning |
About things (res) and their
environment. A thing itself versus other
things. Within^outside something (res).
Terms to express what is the thing itself, what
is in the thing, and what other things
there are outside
the thing. These
complement pairs of
in/out concepts serve to discriminate between things
(res) of which the
operation or
effect is
caused by
passion (from outside) or by
their own
action (from within).
Only God =
natura-sense 2 =
substance is
causa sui (of itself). Other things (res),
by defnition all in God, can at most be
adequate / partial /
accidental
cause of other
things and in their turn can have other
things as adequate / partial /
accidental
cause and so on, until
infinity (in suo genere).
In se^in alio when about ideas:
ideas
are things-sense-1: res-modus:
A The truth (veritas)
of an adequate
idea is
caused by the
idea itself (internally)
and is certain.
B An
inadequate
idea can (by a stroke of luck
during its
imagination) be true (vera), but
this is caused externally
and never certain.
C The
falsity of a
false
idea is always
caused externally, there's
never anything wrong with an idea
in itself (more: veritas).
"Per se
concipere/considerare": conceiving/considering something by thinking of it without invoking any other
(per aliud)) thought or idea (instead of per
aliud,
per accidens also is used
as a logical
opposition) |
| Mantras
[what is] |
(in se, in ipso)
esse,
(corpus,
causa,
res) externa,
extra Deum,
extra nos,
esse in se et [prf-eqv]
concipere
per se,
(per se^per aliud)
concipere, in
definitions of emotions:
concomitante
idea
causae externae |
| Related concepts |
contingens,
per se^per accidens |
|
Occurrence |
[geomap] |
| NOT linked: |
sui where used as predicate of causa is linked to
{1d01 causa sui}.
Other uses of per se (ut per se notum)
colloquial uses of aliud like (nihil aliud, "nothing else") |
|
2p29s rerum nempe fortuito occursu
... actio
and passio of
the mind provisionally explained using the terms externa
and interna ... |
|
... the mind has not an adequate but only a confused knowledge of
itself, its own body, and of external bodies, whenever it perceives things after
the common order of nature; that is, whenever it is determined from without,
namely, by the fortuitous play of circumstance, to regard this or that; not at
such times as it is determined from within, that is, by the fact of regarding
several things at once, to understand their points of agreement, difference, and
contrast. Whenever it is determined in anywise from within, it regards things
clearly and distinctly, as I will show below ... |
... mens nec sui ipsius nec
sui corporis nec
corporum externorum
adaequatam sed confusam tantum et mutilatam
cognitionem habeat quoties ex communi
naturae ordine res
percipit hoc
est quoties externe, ex rerum nempe fortuito occursu, determinatur ad
hoc vel illud contemplandum et non quoties
interne, ex eo scilicet quod
res plures simul
contemplatur, determinatur ad earundem convenientias,
differentias et oppugnantias intelligendum; quoties enim hoc vel alio
modo interne disponitur, tum res clare et distincte
contemplatur, ut infra
ostendam ... |
|
{3p08 Conatus tempus indefinitum involvit}
... conatus only has external
checks ... |
|
... The endeavour, whereby a thing endeavours to persist in its
own being, involves no finite time, but an indefinite time. |
... Conatus quo unaquque
res in suo esse perseverare
conatur, nullum tempus
finitum sed indefinitum
involvit. |
|
... If it involved a limited time, which should determine the
duration of the thing, it would then follow solely from that power
whereby the thing exists, that the thing could not exist beyond the
limits of that time, but that it must be destroyed; but this ...
is absurd ... Wherefore the endeavour wherewith a thing exists involves no
definite time; but, contrariwise, since ... it will by the same
power whereby it already exists always continue to exist, unless it be
destroyed by some external cause, this endeavour involves an indefinite
time. |
... Si enim tempus limitatum
involveret quod
rei
durationem
determinaret, tum ex sola ipsa
potentia qua
res
existit, sequeretur quod
res post limitatum illud tempus non
posset
existere sed quod
deberet destrui; atqui hoc ... est absurdum ... ergo
conatus quo
res
existit, nullum tempus definitum
involvit sed contra
quoniam ... si a nulla
externa
causa
destruatur, eadem
potentia qua jam
existit,
existere perget semper, ergo
hic conatus tempus indefinitum
involvit ... |
|
Equivalence
claims involving se^alius |
|
{1d02}
[notes] |
1. finite in its kind
2, That thing which can be limited by another thing of the
same nature. |
1. in suo genere finita
2. [Ea res] quae alia ejusdem
naturae terminari
potest. |
|
{1d03}
[notes] |
1. substance
2. that which is in itself and is conceived by itself 3.
that of which a conception can be formed independently of any other
conception. |
1. substantiam
2. id quod
in se
est et
per se
concipitur 3. id cujus
conceptus
non indiget conceptu
alterius rei a quo
formari debeat. |
|
{1d05}
[notes] |
1. mode
1. modifications [Lat: affectiones] of substance
3. that which exists in, and is conceived through, something other than
itself. |
1. modum
2.
substantiae
affectiones
3.
id quod
in alio
est,
per quod etiam
concipitur. |
|
{1d07}
[notes] |
1. necessary
2. constrained,
3. that thing which is determined by something external to itself to a
fixed and definite method of existence or action. |
1. Necessaria
2. coacta
3. [ea res]
quae ab
alio determinatur ad
existendum et
operandum certa ac
determinata ratione. |
|
{1a05}
|
[About things]
1. which have nothing in common
2. [which] cannot be understood, the one by means of the other
3. the conception of one does not involve the
conception of the other. |
[De
reis]
1. Quae ihil commune cum se invicem habent
2. per se invicem
intelligi non
possunt
3.
conceptus unius
alterius
conceptum non
involvit. |
|
{1p02}
|
[About things]
1. exist in itself, and be
conceived through itself
2. the conception of one does not
imply the conception of the other. |
[De
reis]
1. in se debet
esse et
per se debet
concipi
2.
conceptus unius
conceptum
alterius non
involvit. |
|
{1p06}
|
1. one can(not) be the
cause of the other
2. the other can(not) be produced by [it] |
1. una
alterius causa esse
(nequit)
2.
ab
alia (non)
potest
produci |
|
{1p33}
|
1. If things could have been of a
different nature 2. [If things] have been conditioned to act in a
different way, so that the order of nature would have been different, |
1. [si res]
alterius naturae
potuissent
esse
2. [si res]
alio modo ad
operandum determinari
ut naturae
ordo alius esset |
|
{2d04}
[notes] |
1. adequate idea
2. an idea which, in so far as
it is considered in itself, without relation to the object, has all the
properties or intrinsic marks of a true idea. |
1. [ideam] adaequatam
2. [ideam] quae quatenus
in se sine
relatione ad objectum
consideratur, omnes
verae
ideae proprietates
sive
[mng eqv]
denominationes
intrinsecas habet. |
|
{2p09}
|
[about
ideas as
causes]
1.
Another idea 2. God in as far he is considered affected by another idea |
[De
ideis
quatenus
causis]
1.
alia
idea
2.
Deus quatenus
alia
idea
affectus
consideratur |
|
{2p17} |
[the human mind contemplates the external body as ... ] 1. actually
existing 2. present to itself |
[mens humana
corpus
externum
contemplabitur
ut ... ]
1.
actu
existens
2. sibi praesens |
|
{2p19} |
[About God =
natura-sense 2 =
substance and the human mind] 1. God has the idea of the human body 2.
[God =
natura-sense 2 =
substance] knows the human body, in so far as he is affected by very many
other ideas, and not in so far as he constitutes the nature of the human
mind |
[De
deo et
menti humane]
1. [Deus]
ideam
corporis humani habet
2. [Deus]
corpus
humanum cognoscit quatenus plurimis
aliis
ideis
affectus est et non
quatenus naturam humanae
mentis constituit |
|
{2p25} |
1. an adequate knowledge of the
external body is not in God, in so far as he has the idea of the
modification [Lat: affectiones] of the human body 2. the idea of the modification [Lat: affectiones]
of the human body does not involve an adequate knowledge of the external
body. |
1.
corporis
externi
adaequata
cognitio in
Deo non
est quatenus
ideam
affectionis humani
corporis habet
2. idea
affectionis
corporis humani
adaequatam
corporis
externi
cognitionem non
involvit. |
|
{3d02}
[notes] |
1.
acting 2. anything takes place, either within us or externally to us,
whereof we are the adequate cause 3. through our nature something
takes place within us or externally to us, which can through our nature
alone be clearly and distinctly understood. |
1. agere
2. aliquid in nobis aut
[excl exh]
extra nos fit cujus
adaequata sumus
causa
3. ex
nostra natura aliquid in nobis aut
[excl exh]
extra nos sequitur quod per eandem
solam potest clare et distincte
intelligi. |