Ethic Demonstrated in Geometrical Order and Divided Into Five Parts, which Treat I. Of God. II. Of the Nature and Origin of the Mind. III. Of the Origin and Nature of the Affects. IV. Of Human Bondage, Or of the Strength of the Affects. V. Of the Power of the Intellect, Or of Human Liberty

الغلاف الأمامي
Trübner & Company, 1883 - 297 من الصفحات
 

الصفحات المحددة

المحتوى

I
v
II
xxxix
III
43
IV
100
V
172
VI
246

عبارات ومصطلحات مألوفة

مقاطع مشهورة

الصفحة 48 - But (II. vii.) the order and connection of ideas is the same as the order and connection of causes...
الصفحة xxxix - I mean that which is in itself, and is conceived through itself; in other words, that of which a conception can be formed independently of any other conception.
الصفحة 49 - Thus, whether we conceive nature under the attribute of extension, or under the attribute of thought, or under any other attribute...
الصفحة 272 - God loves himself, not in: so far as he is infinite, but in so far as he can be explained through the essence of the human mind regarded under the form of eternity; in other words, the intellectual love of the mind towards God is part of the infinite love wherewith God loves himself.
الصفحة 69 - ... only in so far as he constitutes the essence of the human mind.
الصفحة 222 - Is it true of the idea of a triangle, that its three angles are equal to two right ones ? It is true also of a triangle, wherever it really exists.
الصفحة 26 - ... that which is in itself, and is conceived through itself, or those attributes of substance, which express eternal and infinite essence, in other words (Prop. xiv. Coroll. i., and Prop. xvii. Coroll. ii.) God, in so far as he is considered as a free cause.
الصفحة 156 - But, in the same note, I also remarked that, strictly speaking, I recognize no distinction between appetite and desire. For whether a man be conscious of his appetite or not, it remains one and the same appetite.
الصفحة 3 - ... of Prop. vii. : for such persons make no distinction between the modifications of substances and the substances themselves, and are ignorant of the manner in which things are produced ; hence they attribute to substances the beginning which they observe in natural objects.
الصفحة 83 - This kind of knowledge proceeds from an adequate idea of the absolute essence of certain attributes of God to the adequate knowledge of the essence of things.

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