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
Trübner & Company, 1883 - 297 من الصفحات
ما يقوله الناس - كتابة مراجعة
لم نعثر على أي مراجعات في الأماكن المعتادة.
طبعات أخرى - عرض جميع المقتطفات
عبارات ومصطلحات مألوفة
absolutely infinite absurd actually existing adequate ideas affect of joy affected with joy affirm arises attribute beloved object body is affected body Prop called clear and distinct clearly and distinctly common conceived consequently Prop considered constitutes contemplate contrary corporeal substance definition Demonst Demonst.-The Descartes determined divine nature duration efficient cause endeavour eternal and infinite everything evil exclude the existence explained external body external cause fear finite fore form of eternity greater guidance of reason hate hatred hope and fear human body human mind imagine impotence individual things infinite number intellect joy or sorrow kind of knowledge less live according manner mind Prop mode of thought natura naturans necessarily exists necessity nevertheless number of things ourselves passion perceives perfect person pertains possesses power of action present profitable proposition rejoice restrained say Def say Prop say Schol scholium shown Spinoza substance third kind tion truth understand virtue
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...