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{2p17c quamvis non existant nec praesentia} ...Ethica's
corpuscular protoneurology: how
imagines or
vestigia are formed in the human body (NB these are totally
different from
imaginationes,
which are ideas produced in the mind by the
operatio of the
mind (mens) called
imaginare)... |
|
...When external bodies determine the fluid parts of the human body,
so that they often impinge on the softer parts, they change the surface
of the last named ... hence ...they are refracted therefrom in a different manner from that which they followed before such change; and, further, when afterwards they
impinge on the new surfaces by their own spontaneous movement, they will
be refracted in the same manner, as though they had been impelled
towards those surfaces by external bodies; consequently, they will,
while they continue to be thus refracted, affect the human body in the
same manner, whereof the mind ...will again take cognizance-that
is..., the mind will again regard the external body as present, and will do so,
as often as the fluid parts of the human body impinge on the aforesaid surfaces
by their own spontaneous motion. Wherefore, although the external bodies, by
which the human body has once been affected, be no longer in existence, the mind
will nevertheless regard them as present, as often as this action of the body is
repeated... |
...Dum corpora
externa
corporis humani partes fluidas ita
determinant ut in molliores spe impingant, earum plana ... mutant, unde fit ...ut inde
alio modo reflectantur quam antea solebant et ut etiam postea iisdem
novis planis spontaneo suo motu occurrendo eodem modo reflectantur ac
cum a corporibus
externis versus illa plana impulsae sunt et consequenter
ut corpus humanum dum sic reflex moveri pergunt, eodem modo
afficiant,
de quo mens ... iterum cogitabit hoc est
...mens iterum corpus
externum ut praesens
contemplabitur et hoc toties quoties
corporis humani partes fluid
spontaneo suo motu iisdem planis occurrent. Quare quamvis corpora
externa a quibus
corpus humanum
affectum semel fuit, non
existant,
mens
tamen eadem toties ut praesentia
contemplabitur quoties haec corporis
actio repetetur... |
|
2p17s Videmus itaque non sunt veluti
praesentia ... this scholium is called
imaginationis
definitionem in
{5p21} and its context
(see the
imaginatio- notes page) allows to
infer the steps in the process from impact on the human body to
imago and then to imagined idea (called
imaginatio NOT
imago): ... 1. an external body makes an impact
on the human body ... 2. the
resulting
affectiones of the human body are called
imagines (elswhere
vestigia) ... 3. perceptio by the mind
produces
ideas in the mind of those affectiones ... 4. the effect of the
impact, the imprint, also called -see other quotes of this page- vestigium,
remains in the
body after the impact: vestigia-imagines are durable ... 5. when the mind
recalls the idea of such an imago-vestigium
but in association
with an inadequate idea of the external body that caused it, the mind is said
to imagine. N.B. And imago is part of the human body (corpus
humanus) but the verb imaginare
denotes a cogitatio-operatio,
an operation of the mind (mens) ... Inadequacy
of
ideas comes about NOT by imagination ITSELF by by the absence of other adequate
ideas able to adequately "qualify" the imagined idea (think of seeing something
that looks like unicorn and by apt thinking determining what the visual
impression is really caused by). Ability to thus imagine
a thing in itself is necessarily, and in all cases, positive
mind-power, but it weakens or strengthens you depending on whether in addition
you have an inadequate or adequate idea that save you from wrong conclusions ... |
|
... to retain the usual phraseology, the
modifications [Lat: affectiones] of the human body, of which the ideas
represent external bodies as present to us, we will call the images of
things, though they do not recall the figure of things. When the mind
regards bodies in this fashion, we say that it imagines. I will here
draw attention to the fact, in order to indicate where error lies, that
the imaginations of the mind, looked at in themselves, do not contain
error. The mind does not err in the mere act of imagining, but only in
so far as it is regarded as being without the idea, which excludes the
existence of such things as it imagines to be present to it. If the
mind, while imagining non-existent things as present to it, is at the
same time conscious that they do not really exist, this power of
imagination must be set down to the efficacy of its nature, and not to a
fault, especially if this faculty of imagination depend solely on its
own nature-that is (I. Def. vii.), if this faculty of imagination be
free. |
... ut verba usitata retineamus,
corporis humani affectiones quarum
ideae corpora
externa velut nobis
praesentia repraesentant, rerum
imagines
vocabimus tametsi
rerum figuras
non referunt. Et cum mens hac ratione
contemplatur corpora, eandem imaginari
dicemus. Atque hic ut quid sit error indicare incipiam,
notetis velim mentis imaginationes in se spectatas nihil erroris
continere sive mentem ex eo quod imaginatur, non errare sed tantum
quatenus consideratur carere
idea quae
existentiam illarum
rerum quas
sibi praesentes imaginatur, secludat. Nam si
mens dum res non
existentes
ut sibi praesentes imaginatur, simul
sciret res illas revera non
existere, hanc sane imaginandi
potentiam virtuti suae
naturae, non vitio
tribueret praesertim si haec imaginandi facultas a sola sua
natura
penderet hoc est (per definitionem 7 partis I) si haec
mentis imaginandi
facultas libera esset. |
|
2p18s memoria ... memory, a pool of
ideas associated accidentally, that is, not ordered and concatenated by
ratio,
intellect ... |
... Memory ... simply a certain
association of ideas involving the nature of things outside the human
body, which association arises in the mind according to the order and
association of the modifications [Lat: affectiones] (affectiones) of the
human body ...
... association
arises according to the order ... of the modifications [Lat:
affectiones] of the human body..distinguish ..from ... order of the intellect
..for instance, from the thought of the word pomum (an apple), a Roman would
straightway arrive at the thought of the fruit apple, which has no similitude
with the articulate sound in question, nor anything in common with it, except
that the body of the man has often been affected by these two things; that is,
that the man has often heard the word pomum, while he was looking at the fruit;
similarly every man will go on from one thought to another, according as his
habit has ordered the images of things in his body. For a soldier, for instance,
when he sees the tracks of a horse in sand, will at once pass from the thought
of a horse to the thought of a horseman, and thence to the thought of war, &c.;
while a countryman will proceed from the thought of a horse to the thought of a
plough, a field, &c. Thus every man will follow this or that train of thought,
according as he has been in the habit of conjoining and associating the mental
images of things ... |
... memoria ... concatenatio idearum
naturam rerum quae extra
corpus humanum sunt
involventium quae in
mente fit secundum ordinem et
concatenationem affectionum
corporis humani.
... concatenationem fieri secundum ordinem ... affectionum corporis humani ... distinguerem ... ordinem
intellectus
... exempli gratia ex
cogitatione vocis pomi homo romanus statim
in cogitationem fructus incidet qui nullam cum articulato illo sono habet
similitudinem nec aliquid commune nisi quod ejusdem
hominis corpus ab his duobus
affectum spe fuit hoc est quod ipse homo spe vocem pomum audivit dum ipsum
fructum videret et sic unusquisque ex una
in aliam
cogitationem incidet prout rerum imagines uniuscujusque consuetudo in
corpore ordinavit. Nam miles exempli
gratia visis in arena equi vestigiis statim ex cogitatione equi in
cogitationem
equitis et inde in cogitationem belli etc. incidet. At rusticus ex
cogitatione
equi in cogitationem aratri, agri etc. incidet et sic unusquisque prout
rerum
imagines consuevit hoc vel alio modo jungere et concatenare, ... |
|
Equivalence claims involving
corpus humanus |
|
{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. |
|
{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 |
|
{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 co 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. |
|
{2p29} |
[About the ideas of affections of
the human body] 1. do not involve an adequate knowledge of the said body 2. does not adequately express its nature 3. they do not adequately agree with the nature of the mind 4. the ideas of such ideas do not adequately express the nature of the
human mind 5. [the ideas of such ideas] do not involve an adequate knowledge
thereof. |
[De
ideis
affectionis
corporis humani] 1.
adaequatam
ipsius corporis
cognitionem non
involvit 2. ejus
naturam adaequate
non
exprimit 3. cum
natura
mentis non convenit
adaequate 4. hujus
ideae
ideam
adaequate
humanae
mentis
naturam non
exprimit 5.
adaequatam
ejus
cognitionem non
involvit.
|
|
{3d03}
[notes] |
[About the human body] 1.
[corporeal BH]
emotion 2. the affections of the body, whereby the active
power of the said body is increased or diminished, aided or constrained |
[De
corpori humani]
1. affectum
[affectus-corpus]
2. corporis
affectiones quibus
ipsius corporis
agendi
potentia augetur vel
[excl non-exh] minuitur, juvatur vel
[excl non-exh] coercetur |
|
{3d03}
[notes] |
[About the human mind] 1.
[mental BH]
emotion 2. the ideas of the affections of the body,
whereby the active power of the said body is increased or diminished,
aided or constrained
|
[De
menti humani]
1. affectum
[affectus-mens]
2.
ideas
corporis
affection[um] quibus
ipsius corporis
agendi
potentia augetur vel
[excl non-exh] minuitur, juvatur vel
[excl non-exh] coercetur |
|
{3post02} |
[In the human body]
1.
impressions 2. traces |
[In
corpore humane]
1. impressiones
2. vestigia |
|
{3p18} |
[About the body] 1.
constitution 2. emotion |
[De
corpori humani]
1. constitutio
2. affectus |
|
{3p28} |
[About the human body]
1.
endeavour 2. power to act |
[De
corpori humani] 1.
conatu
2.
potentia in
agendo |
|
{3p56} |
1.
imagine 2. be affected by an emotion, which involves the nature of our
own body, and the nature of an external body. |
1.
imaginamur
2. afficimur
affectu qui
naturam
nostri
corporis et
naturam corporis
externi
involvit. |
|
{3de48} |
1. Lust 2. desire and love in the matter of
sexual intercourse. |
1. Libido
2. etiam cupiditas et
amor in commiscendis
corporibus. |
|
{5p01} |
1.
affections of the body 2. the images of things |
1.
corporis
affectiones
2. rerum
imagines |