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 Nature and Origin 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, المجلد 34;المجلد 765

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Trübner & Company, 1883 - 297 من الصفحات
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الصفحة 52 - But (II. vii.) the order and connection of ideas is the same as the order and connection of causes...
الصفحة 53 - Thus, whether we conceive nature under the attribute of extension, or under the attribute of thought, or under any other attribute...
الصفحة 1 - By substance, I understand that which is in itself and is conceived through itself; in other words, that, the conception of which does not need the conception of another thing from which it must be formed.
الصفحة 73 - ... only in so far as he constitutes the essence of the human mind.
الصفحة 276 - 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 30 - ... 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 160 - 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 103 - 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 87 - 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.
الصفحة 177 - Thus we see that the custom of applying the words "perfect" and "imperfect" to natural objects has arisen rather from prejudice than from true knowledge of them. For we have shown in the Appendix to the First Part of this work that Nature does nothing for the sake of an end, for that eternal and infinite Being whom we call God or Nature acts by the same necessity by which He exists...

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