| Meaning |
Res ("thing") occurs in 3 different senses Sense 1: res-modus, initially prevalent: both extended things (modi extensionis) and thoughts (modi cogitandi) are res. Sense 2: res-corpus, prevalent after {2p07}) (rerum^causarum, idearum) [What means ^ ?]: In the context of ordo et connexio {2p07}, "rerum" ("things") is restricted to "rerum extensarum" (all corporeal things, under the attribute of extension), and opposed to idearum to form a pair rerum^idearum also called rerum^causarum (more below quote of {2p07}), and Appendix to this notes page. Sense 3: res-substantia locally: God = natura-sense 2 = substance, as a whole or a singular piece of it, in the latter case expressing itself to us in the form of two res-modi, its extended expression and its idea. Context of {1d07}, context of 2p07s |
| Subsets (kinds) |
Res singularis Res particularis (below) Res in se^in alio Res existens^non existens Res extensa: a thing in the attribute of extension. An idea, a thing in the attribute of thought (cogitatio [att]) is usually not called res but modus cogitandi or idea rei (an exception, uniquely in {1p14c2}: rem cogitantem). Res cogitans [op], refers to thinking as an operation (cogitatio-operatio). Only God = natura-sense 2 = substance {2p01} and the human mind {2d03} {2a1.3} are claimed "thinking things". The emphatic introduction of res-sense -2 (res-corpus), in {2p07} ("rerum^idearum"), and sharp decrease thereafter of the use of res when referring to ideas is only rivalled in interest by the almost consistent subsequent reference to {2p07} using "rerum^causarum". |
| Mantras [what is] | rerum natura. res extensa idea alicujus rei (mantra when defining emotions, one quote below) res ideata (see quote below) rei imago (rerum imagines) (see quote below) |
| Related concepts | idea, corpus, and causa where rerum^causarum replaces rerum^idearum referring to {2p07} |
| Occurrence | [geomap (all senses)] |
| {1d02 in suo genere^absoluta finita^infinita} ... sense 1 (res-modus): thoughts are things (res) ... | |
| ... .A thing is called finite after its kind, when it can be limited by another thing of the same nature; for instance ... ... .thought is limited by another thought ... . | ... Ea res dicitur in suo genere finita quae alia ejusdem naturae terminari potest. Exempli gratia ... cogitatio alia cogitatio terminatur ... . |
| {1d07 liber^necessario} ... definition concerning "res", later used {1p17c2} to prove God = natura-sense 2 = substance is free, hence even God is a "res" (sense 3: res-substantia) ... | |
| ... That thing is called free, which ... | ... Ea res libera dicitur quae ... |
| {1p18 Deus immanens transiens} ... God = natura-sense 2 = substance is cause of all "res" (including - causa sui - Himself) ... | |
| ... God is the ... cause of all things. | ... Deus est omnium rerum causa ... |
| {1p25c res particulares attributorum affectiones} ... first appearance of res particularis ... clearly sense 1 (res-modus) but an unclear concept because there is no specification of what "non-particular" things are ... | |
| ... Individual things are nothing but modifications ... of the attributes of God, or modes by which the attributes of God are expressed in a fixed and definite manner ... | COROLLARIUM: Res particulares nihil sunt nisi Dei attributorum affectiones sive [mng-eqv] modi quibus Dei attributa certo et determinato modo exprimuntur. |
| {1p28 nisi alia causa finita} ... first appearance of res singularis, later {2d07} to receive its formal definition, here informally defined using the operator sive ... sense 1 (res-modus) | |
| ... Every individual thing, or everything which is finite and has a conditioned existence ... | Quodcunque singulare sive [mng-eqv] quaevis res quae finita est et determinatam habet existentiam ... |
| {1p29 contingens necessitate} ... first appearance of rerum natura, means the "nature of things", or (what is the same, see pp1d01 natura) the "essence of things". Elwes renders "universe" ... | |
| ... Nothing in the universe is contingent ... | ... In rerum natura nullum datur contingens ... . |
| {2a1.5 sentimus corpora cogitandi modos} ... modi cogitandi firmly called res ... sense 1 (res-modus) | |
| ... We feel and perceive no particular things, save bodies and modes of thought. | ... Nullas res singulares praeter corpora et cogitandi modos sentimus nec percipimus ... |
| ... a puzzling suggestion of symmetry: res extensa refers to a modus in the attribute of extension, but res cogitans does NOT refer to a similar modus (thought, idea) in the attribute of thinking but to an operation on such modi, the operation of thinking (cogitatio-operatio) ... | ||
| {2p01} | 1. Thought is an attribute of God 2. God is a thinking thing. | 1. Cogitatio attributum Dei est 2. Deus est res cogitans. |
| {2p02} | 1. Extension is an attribute of God 2. God is an extended thing | 1. Extensio attributum Dei est 2. Deus est res extensa. |
| {2p06c res ideatae ex suis attributis} ... res ideatae ... | |
| ... the actual being of things which are not modes of thought, does not follow from the divine nature ... Things represented in ideas follow, and are derived from their particular attribute ... | ... esse formale rerum quae modi non sunt cogitandi, non sequitur ideo ex divina natura ... res ideatae ex suis attributis consequuntur et concluduntur ... |
| {2d07 (res) singularis, particularis} ... formal definition of res singularis ... | |
| ... By particular things, I mean things which are finite and have a conditioned existence; but if several individual things concur in one action, so as to be all simultaneously the effect of one cause, I consider them all, so far, as one particular thing. | ... Per res singulares intelligo res quae finitae sunt et determinatam habent existentiam. Quod si plura individua in una actione ita concurrant ut omnia simul unius effectus sint causa, eadem omnia eatenus ut unam rem singularem considero. |
| {2a1.3 Modi cogitandi idea rei} ... idea rei and that res itself ... | |
| ... Modes of thinking, such as love, desire, or any other of the passions, do not take place, unless there be in the same individual an idea of the thing loved, desired, &c. But the idea can exist without the presence of any other mode of thinking. | ... Modi cogitandi ut amor, cupiditas vel [excl non-exh] quicunque nomine affectus animi insigniuntur, non dantur nisi in eodem individuo detur idea rei amat, desiderat etc. At idea dari potest quamvis nullus alius detur cogitandi modus. |
| {2p06c res ideatae ex suis attributis} ... two expressions leading to the meaning-shift of res to res-corpus in {2p07} ... | |
| ... things which are not modes of thought ... Things represented in ideas ... |
... rerum quae
modi non sunt
cogitandi
... res ideatae ... |
| {2p07 rerum idearum} ... rerum (things), here and everywhere in the ordo et connexio (structure) mantra means rerum extensarum (sense 2: all corporeal things under the attribute of extension), claimed isomorphic to the ordo et connexio (structure) of ideas, under the attribute of thought ... | |
| PROP. VII. The order and connection of ideas is the same as the order and connection of things. | PROPOSITIO VII: ordo et connexio idearum idem est ac ordo et connexio rerum. |
| 2p07s substantia cogitans et substantia extensa una ... puzzling, if not dangerous quote ... it leaves no doubt that res in {2p07} means res extensa (sense 2) ... but below, the attribute of extension (harbouring res extensae), is associated with an expression unique in Ethica: substantia extensa. The attribute of thought however is associated NOT with res cogitandi but is called substantia cogitans, referring NOT to idea = res cogitandi but to cogitatio-operatio, the operation that produces ideas. A few words further down, in "idea illius modi", the opposition is changed back from cogitatio-operatio to idea (= cogitatio-res). Res is used here as res sense 3, that is: NOT to referring to modi, as it elsewhere does in expressions like res extensa or (in {1p14c2}) rem cogitantem, but for the substantial thing that expresses itself in two modi (1. an extended modus and 2. a modus cogitandi) ... moreover, in the expression in natura existens the term natura is used, absolutely unique in Ethica, as extended nature ... but at the end of the quote, the expression totius naturae refers again to the rare but not unique meaning of natura-substantia. [more: notes page on natura] | |
| ... substance thinking and substance extended are one and the same substance, comprehended now through one attribute, now through the other. So, also, a mode of extension and the idea of that mode are one and the same thing, though expressed in two ways ... | ... substantia cogitans et substantia extensa una eademque est substantia quae jam sub hoc jam sub illo attributo comprehenditur. Sic etiam modus extensionis et idea illius modi una eademque est res sed duobus modis expressa ... |
| ... For instance, a circle existing in nature, and the idea of a circle existing, which is also in God, are one and the same thing displayed through different attributes. Thus, whether we conceive nature under the attribute of extension, or under the attribute of thought, or under any other attribute, we shall find the same order, or one and the same chain of causes-that is, the same things following in either case ... | ... Exempli gratia circulus in natura existens et idea circuli existentis quae etiam in Deo est, una eademque est res quae per diversa attributa explicatur et ideo sive naturam sub extensionis sive sub attributo cogitationis sive sub alio quocunque concipiamus, unum eundemque ordinem sive unam eandemque causarum connexionem hoc est easdem res invicem sequi reperiemus. |
| ... God is the cause of an idea-for instance, of the idea of a circle,-in so far as he is a thinking thing; and of a circle, in so far as he is an extended thing, simply because the actual being of the idea of a circle can only be perceived as a proximate cause through another mode of thinking, and that again through another, and so on to infinity; | ... Deus sit causa ideae exempli gratia circuli quatenus tantum est res cogitans et circuli quatenus tantum est res extensa nisi quia esse formale ideae circuli non nisi per alium cogitandi modum tanquam causam proximam et ille iterum per alium et sic in infinitum, potest percipi |
| so that, so long as we consider things as modes of thinking, we must explain the order of the whole of nature, or the whole chain of causes, through the attribute of thought only. | ita ut quamdiu res ut cogitandi modi considerantur, ordinem totius naturae sive causarum connexionem per solum cogitationis attributum explicare debemus |
| ... in so far as we consider things as modes of extension, we must explain the order of the whole of nature through the attributes of extension only ... | et quatenus ut modi extensionis considerantur, ordo etiam totius naturae per solum extensionis attributum explicari debet ... |
| {2p09 Idea rei singularis causa} ... since {2p09} and other loci ({2p19}, {2p20}) using the ordo et connexio-mantra, explicitly referring to the rerum^idearum proposition {2p07}, use rerum^causarum instead, hence causarum, in references to {2p07}, locally has the meaning of idearum ... | |
| ... the order and connection of ideas is (by Prop. vii. of this book) the same as the order and connection of causes ... | ... ordo et connexio idearum (per propositionem 7 hujus {2p07}) idem est ac ordo et connexio causarum ... |
| {3p19 amatae destrui imaginatur, contristabitur} ... the mind attached to the ideas of some images rather than the ideas of others ... | |
|
... The mind ... endeavours to conceive what increases or help the body's power of activity
... . ..the images of things, which postulate the existence of an object of love, help the mind's endeavour to conceive ... ... those [images of BH] things, which exclude the existence of an object of love, hinder ... affect the mind.. |
... Mens ... ea
imaginari
conatur quae
corporis
agendi
potentiam
augent ... ... rerum imagines quae rei existentiam ponunt, mentis conatum quo rem amatam imaginari conatur, juvant ... quae contra rei amatae existentiam secludunt, eundem mentis conatum coercent ... mentem afficiunt ... |
| Equivalence claims involving res (mind its different senses) | ||
| {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. |
| {1d07} [notes] | 1. free 2. that thing which exists solely by the necessity of its own nature, and of which the action is determined by itself alone. | 1. libera 2. Ea res quae ex sola suae naturae necessitate existit et a se sola ad agendum determinatur. |
| {1d08} [notes] | 1. eternity 2. existence itself, in so far as it is conceived necessarily to follow solely from the definition of that which is eternal. | 1. aeternitatem 2. ipsam existentiam quatenus ex sola rei aeternae definitione necessario sequi concipitur. |
| {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. |
| {1p24c} | 1. God is not only the cause of things coming into existence, but also of their continuing in existence 2. in scholastic phraseology, God is cause of the being of things (essendi rerum). | 1. Deum non tantum esse causam ut res incipiant existere sed etiam ut in existendo perseverent 2. (ut termino scholastico utar) Deum esse causam essendi rerum. |
| {1p25c} | 1. Individual things 2. modifications [Lat: affectiones] of the attributes of God 3. modes by which the attributes of God are expressed in a fixed and definite manner. | 1. Res particulares 2. Dei attributorum affectiones 3. modi quibus Dei attributa certo et determinato modo exprimuntur. |
| {1p28} | 1. Every individual thing 2. everything which is finite and has a conditioned existence | [about res] 1. singulare 2. quae finita est et determinatam habet existentiam |
| {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 |
| {2d01} [notes] | 1. body 2. a mode which expresses in a certain determinate manner the essence of God, in so far as he is considered as an extended thing. | 1. corpus 2. modum qui Dei essentiam quatenus ut res extensa consideratur, certo et determinato modo exprimit |
| {2d02} [notes] | 1. the essence of a thing 2. that, which being given, the thing is necessarily given also, and, which being removed, the thing is necessarily removed 3. that without which the thing, and which itself without the thing, can neither be nor be conceived. | 1. essentiam alicujus rei 2. quo dato res necessario ponitur et quo sublato res necessario tollitur 3. id sine quo res et vice versa id quod sine re nec esse nec concipi potest. |
| {2d03} [notes] | 1. idea 2. the mental conception which is formed by the mind as a thinking thing. | 1. ideam 2. mentis conceptum quem mens format propterea quod res est cogitans. |
| {2d07} [notes] | 1. particular things 2. things which are finite and have a conditioned existence; but if several individual things concur in one action, so as to be all simultaneously the effect of one cause, I consider them all, so far, as one particular thing. | 1. [res] singulares 2. [res] quae finitae sunt et determinatam habent existentiam. Quod si plura individua in una actione ita concurrant ut omnia simul unius effectus sint causa, eadem omnia eatenus ut unam rem singularem considero. |
| {2p02} | 1. Extension is an attribute of God 2.God is an extended thing | 1. Extensio attributum Dei est 2. Deus est res extensa. |
| {2p05} | 1. the objects of ideas [Dutch: het gedachte, German: das Gedachte] 2. perceived things | 1. ideata 2. res perceptas |
| {2p08} | 1. Singular things 2. modi | 1. rerum singularium 2. modorum |
| {2p08c} | [About things] 1. their objective being 2. [their] ideas | [De reis] 1. earum esse objectivum 2. [earum] ideae |
| {2p12} | [About all that comes to pass in the object of the idea, which constitutes the human mind] 1. [it] must be perceived by the human mind 2. there will necessarily be an idea [of it] in the human mind. | [De quicquid in objecto ideae humanam mentem constituentis contingit] 1. id ab humana mente debet percipi 2. ejus rei dabitur in mente necessario idea |
| {2p12} | 1. Whatsoever comes to pass in the object of the idea, which constitutes the human mind, must be perceived by the human mind, or there will necessarily be an idea in the human mind of the said occurrence. 2. if the object of the idea constituting the human mind be a body, nothing can take place in that body without being perceived by the mind. | 1. uicquid in objecto ideae humanam mentem constituentis contingit, id ab humana mente debet percipi sive [mng eqv] ejus rei dabitur in mente necessario idea 2. si objectum ideae humanam mentem constituentis sit corpus, nihil in eo corpore poterit contingere quod a mente non percipiatur. |
| {2p12} | [About the knowledge of things] 1. will necessarily be in the mind 2. the mind perceives it | [De rebus cognitioni] 1.erit necessario in mente 2. mens id percipit |
| {2p19} | [About the human body] 1. in so far as he is regarded as affected by another idea of a particular thing actually existing 2. inasmuch as the human body stands in need of very many bodies | [De corpori humane] 1. quatenus alia rei singularis idea affectus consideratur 2. quatenus plurimis corporibus indiget |
| {2p45} | 1. body 2. singular thing in the actual state of existing | 1. corporis 2. rei singularis actu existentis |
| {3p04} | [About the definition of a thing] 1. affirms the essence of that thing, but does not negative it 2. postulates the essence of the thing, but does not take it away. | [ |
| {3p07} | [About res] 1. wherefore the power of any given thing 2. the endeavour whereby, either alone or with other things, it acts, or endeavours to act 3. the power or endeavour, wherewith it endeavours to persist in its own being, 4. the given or actual essence of the thing in question. | [De rei] 1.quare cujuscunque rei potentia 2. conatus quo ipsa vel [excl exh] sola vel [excl exh] cum aliis quidquam agit vel [non-excl non-exh] agere conatur 3. potentia sive [mng eqv] conatus quo in suo esse perseverare conatur 4. ipsius rei datam sive [mng eqv] actualem essentiam. |
| {3p27c3} | [About res] 1. what removes its existence 2. what destroys it | [De rei] 1. id quod ejus rei existentiam tollit 2. quod rem destruit |
| {3de04} | 1. Wonder 2. the conception (imaginatio) of anything, wherein the mind comes to a stand, because the particular concept in question has no connection with other concepts | 1. Admiratio 2. rei alicujus imaginatio in qua mens defixa propterea manet quia haec singularis imaginatio nullam cum reliquis habet connexionem. |
| {3de05} | 1. Contempt 2. the conception (imaginatio) of anything which touches the mind so little, that its presence leads the mind to imagine those qualities which are not in it rather than such as are in it | 1. Contemptus 2. rei alicujus imaginatio quae mentem adeo parum tangit ut ipsa mens ex rei praesentia magis moveatur ad ea imaginandum quae in ipsa re non sunt quam quae in ipsa sunt. |
| {3de12} | 1. Hope 2. an inconstant pleasure, arising from the idea of something past or future, whereof we to a certain extent doubt the issue. | 1. Spes 2. inconstans laetitia orta ex idea rei futurae vel [excl non-exh] praeterit de cujus eventu aliquatenus dubitamus. |
| {3de32} | 1. Regret 2. the desire or appetite to possess something, kept alive by the remembrance of the said thing, and at the same time constrained by the remembrance of other things which exclude the existence of it. | 1. Desiderium 2. cupiditas sive [non-excl non-exh] appetitus re aliqua potiundi quae ejusdem rei memoria fovetur et simul aliarum rerum memoria quae ejusdem rei appetend existentiam secludunt, coercetur. |
| {4d03} [notes] | 1. contingent particular things 2. [particular things] which, while regarding their essence only, we find nothing therein, which necessarily asserts their existence or excludes it. | 1. [Res singulares] contingentes 2. [Res singulares] quatenus dum ad earum solam essentiam attendimus, nihil invenimus quod earum existentiam necessario ponat vel [excl non-exh] quod ipsam necessario secludat. |
| {4d04} [notes] | 1. possible particular things 2.[particular things] which, while regarding the causes whereby they must be produced, we know not, whether such causes be determined for producing them. | 1. [res singulares] possibiles 2. [res singulares] quatenus dum ad causas ex quibus produci debent, attendimus, nescimus an ipsae determinatae sint ad easdem producendum. |
| {5p01} | 1. affections of the body 2. the images of things | 1. corporis affectiones 2. rerum imagines |
| {5p27} | [It is the mind's highest virtue] 1. to know God 2. to understand things by the third kind of knowledge | [Summa mentis virtus est] 1. Deum cognoscere 2. res tertio cognitionis genere intelligere |
| {5p30} | 1. Conceive things under the form of eternity 2. conceive things in so far as they are conceived through the essence of God as real entities 3. [conceive things] in so far as they involve existence through the essence of God | 1. Res sub specie aeternitatis concipere 2. res concipere quatenus per Dei essentiam ut entia realia concipiuntur 3. [res concipere] quatenus per Dei essentiam involvunt existentiam |
|
Appendix: rerum
^ idearum,
causarum all propositions based on {2p07} or using ordo et connectio |
|
| {2p07c formaliter objective} | |
| ... God's power of thinking is equal to his realized power of action-that is, whatsoever follows from the infinite nature of God in the world of extension (formaliter), follows without exception in the same order and connection from the idea of God in the world of thought (objective). | ... Dei cogitandi potentia qualis est ipsius actualiae agendi potentiae. Hoc est quicquid ex infinita Dei natura sequitur formaliter, id omne ex Dei idea eodem ordine eademque connexione sequitur in Deo objective. |
| 2p07s substantia cogitans et substantia extensa una ... the attribute of extension (harbouring res extensae) is here associated with an expression unique in Ethica: substantia extensa. The attribute of thought however is associated NOT with res cogitandi but is called substantia cogitans, referring NOT to idea = res cogitandi but to cogitatio-operatio, the operation that produces ideas. A few words further down, in "idea illius modi", the opposition is changed back from cogitatio-operatio to idea (= cogitatio-res). Res is used here as res sense 3, that is: NOT to referring to modi, as it elsewhere does in expressions like res extensa or (in {1p14c2}) rem cogitantem, but for the substantial thing that expresses itself in two modi (1. an extended modus and 2. a modus cogitandi) ... moreover, in the expression in natura existens the term natura is used, absolutely unique in Ethica, as extended nature ... but at the end of the quote, the expression totius naturae refers again to the rare but not unique meaning of natura-substantia. [more: notes page on natura] | |
| ... substance thinking and substance extended are one and the same substance, comprehended now through one attribute, now through the other. So, also, a mode of extension and the idea of that mode are one and the same thing, though expressed in two ways ... | ... substantia cogitans et substantia extensa una eademque est substantia quae jam sub hoc jam sub illo attributo comprehenditur. Sic etiam modus extensionis et idea illius modi una eademque est res sed duobus modis expressa ... |
| ... For instance, a circle existing in nature, and the idea of a circle existing, which is also in God, are one and the same thing displayed through different attributes. Thus, whether we conceive nature under the attribute of extension, or under the attribute of thought, or under any other attribute, we shall find the same order, or one and the same chain of causes-that is, the same things following in either case ... | ... Exempli gratia circulus in natura existens et idea circuli existentis quae etiam in Deo est, una eademque est res quae per diversa attributa explicatur et ideo sive naturam sub extensionis sive sub attributo cogitationis sive sub alio quocunque concipiamus, unum eundemque ordinem sive unam eandemque causarum connexionem hoc est easdem res invicem sequi reperiemus. |
| ... God is the cause of an idea-for instance, of the idea of a circle,-in so far as he is a thinking thing; and of a circle, in so far as he is an extended thing, simply because the actual being of the idea of a circle can only be perceived as a proximate cause through another mode of thinking, and that again through another, and so on to infinity; | ... Deus sit causa ideae exempli gratia circuli quatenus tantum est res cogitans et circuli quatenus tantum est res extensa nisi quia esse formale ideae circuli non nisi per alium cogitandi modum tanquam causam proximam et ille iterum per alium et sic in infinitum, potest percipi |
| so that, so long as we consider things as modes of thinking, we must explain the order of the whole of nature, or the whole chain of causes, through the attribute of thought only. | ita ut quamdiu res ut cogitandi modi considerantur, ordinem totius naturae sive causarum connexionem per solum cogitationis attributum explicare debemus |
| ... in so far as we consider things as modes of extension, we must explain the order of the whole of nature through the attributes of extension only ... | et quatenus ut modi extensionis considerantur, ordo etiam totius naturae per solum extensionis attributum explicari debet ... |
| {2p08 rerum non existentium} ... ideas about non-existing things (1) ... | |
| ... The ideas of particular things, or of modes, that do not exist, must be comprehended in the infinite idea of God, in the same way as the formal essences of particular things or modes are contained in the attributes of God. | .. ideae rerum singularium sive [mng eqv] modorum non existentium ita debent comprehendi in Dei infinita idea ac rerum singularium sive [mng eqv] modorum essentiae formales in Dei attributis continentur. |
| {2p09 Idea rei singularis causa} ... since {2p09} and other loci ({2p19}, {2p20}) using the ordo et connexio-mantra, explicitly referring to the rerum^idearum proposition {2p07}, use rerum^causarum instead, hence causarum, in references to {2p07}, locally has the meaning of idearum ... | |
| ... the order and connection of ideas is (by Prop. vii. of this book) the same as the order and connection of causes. Therefore of a given individual idea another individual idea, or God, in so far as he is considered as modified by that idea, is the cause; and of this second idea God is the cause, in so far as he is affected by another idea, and so on to infinity ... | ... ordo et connexio idearum (per propositionem 7 hujus {2p07}) idem est ac ordo et connexio causarum; ergo unius singularis ideae alia idea sive [mng eqv] Deus quatenus alia idea affectus consideratur, est causa et hujus etiam quatenus alia affectus est et sic in infinitum ... |
| {2p09c Quicquid in objecto contingit} ... {2p09} in its own corollary using idearum again ... | |
| ... Whatsoever takes place in the object of any idea, its idea is in God ... not in so far as he is infinite, but in so far as he is considered as affected by another idea of an individual thing ... but ... the order and connection of ideas is the same as the order and connection of things. The knowledge, therefore, of that which takes place in any individual object will be in God, in so far only as he has the idea of that object ... | ... Quicquid in objecto cujuscunque ideae contingit, ejus datur in Deo idea ... non quatenus infinitus est sed quatenus alia rei singularis idea affectus consideratur ... sed ... ordo et connexio idearum idem est ac ordo et connexio rerum; erit ergo cognitio ejus quod in singulari aliquo objecto contingit, in Deo quatenus tantum ejusdem objecti habet ideam ... |
| {2p15 Idea mentis composita} ... the mind is the idea of its body, hence the two are {2p07}-isomorphic ... but compare this quote to {2p28} claiming that the ideas of the affectiones of the human body, in so far as they have reference only to the mind (and not to God), are not clear and distinct, but confused ... we have not yet dealt with the question what {2p07}-corresponds in extension to that confusion of ideas ... | |
| ... The idea constituting the actual being of the human mind is the idea of the body ... which ... is composed of a great number of complex individual parts. But there is necessarily in God the idea of each individual part whereof the body is composed ... therefore (II. vii.), the idea of the human body is composed of these numerous ideas of its component parts ... | ... Idea quae esse formale humanae mentis constituit, est idea corporis ... ex plurimis valde compositis individuis componitur. At cujuscunque individui corpus componentis datur necessario ... in Deo idea; ergo (per {2p07}) idea corporis humani ex plurimis hisce partium componentium ideis est composita ... |
| {2p19 Mens nisi per affectionum} ... God knows both your body and isomorphic mind perfectly ... you don't, since you can only to work with your perceptions, that is with your personal history of corporeal impacts on your body ... | |
| ... The human mind has no knowledge of the body, and does not know it to exist, save through the ideas of the ... affectiones ... whereby the body is affected. | ... Mens humana ipsum humanum corpus non cognoscit nec ipsum existere scit nisi per ideas affectionum quibus corpus afficitur. |
| ... God has the idea of the human body, or 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; that is ... the human mind does not know the human body. But the ideas of the ... affectiones ... of the body are in God, in so far as he constitutes the nature of the human mind, or the human mind perceives those ... affectiones ... and consequently ... the human body itself, and as actually existing ... | ... Deus ... ideam corporis humani habet sive [mng eqv] corpus humanum cognoscit quatenus plurimis aliis ideis affectus est et non quatenus naturam humanae mentis constituit hoc est [hence] ... mens humana corpus humanum non cognoscit. At ideae affectionum corporis in Deo sunt quatenus humanae mentis naturam constituit sive [mng eqv] mens humana easdem affectiones percipit ... et consequenter ... ipsum corpus humanum idque ... ut actu existens ... |
| {2p20 Mentis humanae datur etiam in Deo idea} ... back in God, where things are simple (using causarum this time) ... | |
| ... The idea or knowledge of the human mind is also in God, following in God in the same manner, and being referred to God in the same manner, as the idea or knowledge of the human body. | ... Mentis humanae datur etiam in Deo idea sive [mng eqv] cognitio quae in Deo eodem modo sequitur et ad Deum eodem modo refertur ac idea sive [mng eqv] cognitio corporis humani. |
| ... this idea or knowledge of the mind does not follow from God, in so far as he is infinite, but in so far as he is affected by another idea of an individual thing ... But ... the order and connection of ideas is the same as the order and connection of causes; therefore this idea or knowledge of the mind is in God and is referred to God, in the same manner as the idea or knowledge of the body ... | ... mentis idea sive [mng eqv] cognitio non sequitur in Deo dari quatenus infinitus sed quatenus alia rei singularis idea affectus est ... Sed ordo et connexio idearum idem est ac ordo et connexio causarum (per propositionem 7 hujus {2p07}); sequitur ergo haec mentis idea sive [mng eqv] cognitio in Deo et ad Deum eodem modo refertur ac idea sive [mng eqv] cognitio corporis ... |
|
{2p24
Mens partium corpus non involvit}
... we have inadequate ideas
because our body is NOT a
corpus |
|
| ... The human mind does not involve an adequate knowledge of the parts composing the human body. | ... Mens humana partium corpus humanum componentium adaequatam cognitionem non involvit. |
| ... The parts composing the human body do not belong to the essence of that body, except in so far as they communicate their motions to one another in a certain fixed relation ... not in so far as they can be regarded as individuals without relation to the human body ... | ... Partes corpus humanum componentes ad essentiam ipsius corporis non pertinent nisi quatenus motus suos certa quadam ratione invicem communicant ... et non quatenus ut individua absque relatione ad humanum corpus considerari possunt ... |
| .. The parts of the human body are highly complex individuals ... whose parts ... can be separated from the human body without in any way destroying the nature and distinctive quality of the latter, and they can communicate their motions ... to other bodies in another relation ... | .. Sunt enim partes humani corporis ( ... valde composita individua quorum partes ... a corpore humano, servata omnino ejusdem natura et forma, segregari popossunt motusque suos ... aliis corporibus a alia ratione communicare ... |
| ... therefore ... the idea or knowledge of each part will be in God, inasmuch ... as he is regarded as affected by another idea of a particular thing, which particular thing is prior in the order of nature to the aforesaid part (II. vii.) ... | ... adeoque ... cujuscunque partis idea sive [mng eqv] cognitio in Deo e erit et quidem ... quatenus affectus consideratur alia idea rei singularis, quae res singularis ipsa parte ordine naturae prior est (per propositionem 7 hujus {2p07}) ... |
| ... We may affirm the same thing of each part of each individual composing the human body ... | ... Quod idem praeterea etiam de quacunque parte ipsius individui corpus humanum componentis est dicendum ... |
| ... therefore, the knowledge of each part composing the human body is in God, in so far as he is affected by very many ideas of things, and not in so far as he has the idea of the human body only, in other words, the idea which constitutes the nature of the human mind ... | ... adeoque cujuscunque partis corpusmanum componentis cognitio in Deo est quatenus plurimis rerum ideis affectus est et non quatenus corporis human humani tantum habet ideam ... |
| {2p25 corporis externi cognitionem non involvit} | |
| ... The idea of each affectio of the human body does not involve an adequate knowledge of the external body. | ... Idea cujuscunque affectionis corporis humani adaequatam corporis externi cognitionem non involvit. |
| ... We have shown that the idea of an affectio of the human body involves the nature of an external body, in so far as that external body conditions the human body in a given manner ... | ... ideam affectionis corporis humani eatenus corporis externi naturam involvere ostendimus ... quatenus externum ipsum humanum corpus certo quodam modo determinat ... |
| ... But, in so far as the external body is an individual, which has no reference to the human body, the knowledge or idea thereof is in God ... in so far as God is regarded as affected by the idea of a further thing, which (II. vii.) is naturally prior to the said external body ... | ... At quatenus externum corpus individuum est quod ad corpus humanum non refertur, ejus idea sive [mng eqv] cognitio in Deo est ... quatenus Deus affectus consideratur alterius rei idea quae (per propositionem 7 hujus {2p07}) ipso corpore externo prior est natura ... |
| ... Wherefore 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 ... | ... Quare corporis externi adaequata cognitio in Deo non est quatenus ideam affectionis humani corporis habet ... |
| {2p26 mens percipit per ideas affectionum} ... for understanding this quote remember: the mind perceives an affectio of the body {2p22}, in the process of producing an idea of it, but then perceives the resulting idea as well {2p23} ... | |
| ... The human mind does not perceive any external body as actually existing, except through the ideas of the affectiones of its own body. | ... Mens humana nullum corpus externum ut actu existens percipit nisi per ideas affectionum sui corporis. |
| ... If the human body is in no way affected by a given external body, then (II. vii.) neither is the idea of the human body, in other words, the human mind, affected in any way by the idea of the existence of the said external body, nor does it in any manner perceive its existence. But, in so far as the human body is affected in any way by a given external body, thus far ... it perceives that external body ... | ... Si a corpore aliquo externo corpus humanum nullo modo affectum est, ergo (per propositionem 7 hujus {2p07}) nec idea corporis humani hoc est ... nec mens humana idea existentiae illius corporis ullo etiam modo affecta est sive [prf eqv] existentiam illius corporis externi ullo modo percipit. At quatenus corpus humanum a corpore aliquo externo aliquo modo afficitur eatenus ... corpus externum percipit ... |
| {2p32 ideae Deum referuntur verae} ... even necessarily true ... with that addition this would be another, equivalent, way of stating {2p07} ... totally avoiding the puzzling use of rerum ^ idearum, causarum! ... | |
| ... All ideas, in so far as they are referred to God, are true. | ... Omnes ideae quatenus ad Deum referuntur, verae sunt. |
| ... All ideas which are in God agree in every respect with their objects (II. vii. Coroll.), therefore (I. Ax. vi.) they are all true ... | ... Omnes enim ideae quae in Deo sunt, cum suis ideatis omnino conveniunt (per corollarium propositionis 7 hujus {2p07}) adeoque (per axioma 6 partis I {1a06}) omnes verae sunt ... |
| {3p11 agendi potentiam mentis cogitandi} | |
| ... Whatsoever increases or diminishes, helps or hinders the power of activity in our body, the idea thereof increases or diminishes, helps or hinders the power of thought in our mind. | ... Quicquid corporis nostri agendi potentiam auget vel [excl non-exh] minuit, juvat vel [non-excl non-exh] coercet, ejusdem rei idea mentis nostrae cogitandi potentiam auget vel [excl non-exh] minuit, juvat vel [excl non-exh] coercet. |
| {3p12 conatur agendi potentiam augent} | |
|
... So long as the human body is affected in a way that which involves the
nature of any external body, the human mind will regard that external body as
present ... consequently (II. vii.), so long as the human mind regards an
external body as present, that is ... conceives it, the human body
is affected in a mode, which involves the nature of the said external body
... |
... Quamdiu humanum corpus affectum est modo qui naturam corporis alicujus externi involvit tamdiu mens humana idem corpus ut praesens contemplabitur ... consequenter (per propositionem 7 partis II {2p07}) quamdiu mens aliquod externum corpus ut praesens ccontemplatur hoc est ... imaginatur tamdiu humanum corpus affectum est modo qui naturam ejusdem corporis externi involvit ... |
| {5p01 ordinantur concatenantur mente corpore} ... vice versa ... about the arrangement (ordo et concatenatio) of the body's affectiones (imagines) in the body itself ... | |
| ... Even as thoughts and the ideas of things are arranged and associated in the mind, so are the affectiones of the body or the images of things precisely in the same way arranged and associated in the body ... | ... Prout cogitationes rerumque [non-excl non-exh] ideae ordinantur et concatenantur in mente, ita corporis affectiones seu [mng eqv] rerum imagines ad amussimae ordinantur et concatenantur in corpore ... |
| ... The order and connection of ideas is the same (II. vii.) as the order and connection of things ... | ... Ordo et connexio idearum idem est (per propositionem 7 partis II {2p07}) ... |
| ... Wherefore, even as the order and connection of ideas in the mind takes place according to the order and association of affectiones of the body ... | ... Quare sicuti ordo et connexio idearum in mente fit secundum ordinem et concatenationem affectionum corporis ... |
| ... so vice versae ... the order and connection of modifications ... affectiones of the body takes place in accordance with the manner, in which thoughts and the ideas of things are arranged and associated in the mind ... | ... sic vice versa ... ordo et connexio affectionum corporis fit prout cogitationes rerumque ideae ordinantur et concatenantur in mente ... |