On the Improvement of the Understanding - Benedict de Spinoza (popular romance novels TXT) 📗
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[108] (1) The properties of the understanding which I have chiefly remarked, and which I clearly understand, are the following:- I. (2) It involves certainty - in other words, it knows that a thing
exists in reality as it is reflected subjectively. II. (108:3) That it perceives certain things, or forms some ideas
absolutely, some ideas from others. (4) Thus it forms the
idea of quantity absolutely, without reference to any other
thoughts; but ideas of motion it only forms after taking into
consideration the idea of quantity. III. (108:5) Those ideas which the understanding forms absolutely
express infinity; determinate ideas are derived from other
ideas. (6) Thus in the idea of quantity, perceived by means
of a cause, the quantity is determined, as when a body is
perceived to be formed by the motion of a plane, a plane by
the motion of a line, or, again, a line by the motion of a
point. (7) All these are perceptions which do not serve
towards understanding quantity, but only towards determining
it. (108:8) This is proved by the fact that we conceive them
as formed as it were by motion, yet this motion is not perceived
unless the quantity be perceived also; we can even prolong the
motion to form an infinite line, which we certainly could not do
unless we had an idea of infinite quantity. IV. (9) The understanding forms positive ideas before forming
negative ideas. V. (108:10) It perceives things not so much under the condition
of duration as under a certain form of eternity, and in an
infinite number; or rather in perceiving things it does not
consider either their number or duration, whereas, in imagining
them, it perceives them in a determinate number, duration, and
quantity. VI. (108:11) The ideas which we form as clear and distinct, seem
to follow from the sole necessity of our nature, that they
appear to depend absolutely on our sole power; with confused
ideas the contrary is the case. (12) They are often formed
against our will. VII. (108:13) The mind can determine in many ways the ideas of things, which the understanding forms from other ideas: thus, for instance, in order to define the plane of an ellipse, it supposes a point adhering to a cord to be moved around two centers, or, again, it conceives an infinity of points, always in the same fixed relation to a given straight line, angle of the vertex of the cone, or in an infinity of other ways. VIII. (108:14) The more ideas express perfection of any object, the more perfect are they themselves; for we do not admire the architect who has planned a chapel so much as the architect who has planned a splendid temple.
[109] (1) I do not stop to consider the rest of what is referred to thought, such as love, joy, &c. (2) They are nothing to our present purpose, and cannot even be conceived unless the understanding be perceived previously. (3) When perception is removed, all these go with it.
[110] (1) False and fictitious ideas have nothing positive about them (as we have abundantly shown), which causes them to be called false or fictitious; they are only considered as such through the defectiveness of knowledge. (2) Therefore, false and fictitious ideas as such can teach us nothing concerning the essence of thought; this must be sought from the positive properties just enumerated; in other words, we must lay down some common basis from which these properties necessarily follow, so that when this is given, the properties are necessarily given also, and when it is removed, they too vanish with it.
The rest of the treatise is wanting.
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Spinoza’s Endnotes: Marks as per Curley, see Note 5 above. [a] (1) This might be explained more at large and more clearly:
I mean by distinguishing riches according as they are pursued for
their own sake, in or furtherance of fame, or sensual pleasure,
or the advancement of science and art. (2) But this subject is
reserved to its own place, for it is not here proper to
investigate the matter more accurately. [b] These considerations should be set forth more precisely. [c] These matters are explained more at length elsewhere. [d] N.B. I do no more here than enumerate the sciences necessary
for our purpose; I lay no stress on their order. [e] There is for the sciences but one end, to which they should
all be directed. [f] (1) In this case we do not understand anything of the cause
from the consideration of it in the effect. (2) This is
sufficiently evident from the fact that the cause is only
spoken of in very general terms, such as - there exists then
something; there exists then some power, &c.; or from the
that we only express it in a negative manner - it is not
or that, &c. (3) In the second case something is ascribed
to the cause because of the effect, as we shall show in an
example, but only a property, never an essence. [g] (1) From this example may be clearly seen what I have just
drawn attention to. (2) For through this union we understand
nothing beyond the sensation, the effect, to wit, from which
we inferred the cause of which we understand nothing. [h] (1) A conclusion of this sort, though it be certain, is yet
not to be relied on without great caution; for unless we are
exceedingly careful we shall forthwith fall into error.
(2) When things are conceived thus abstractedly, and not
through their true essence, they are apt to be confused by the
imagination. (3) For that which is in itself one, men imagine
to be multiplex. (4) To those things which are conceived
abstractedly, apart, and confusedly, terms are applied which are
apt to become wrested from their strict meaning, and bestowed on
things more familiar; whence it results that these latter are
imagined in the same way as the former to which the terms were
originally given. [i] I shall here treat a little more in detail of experience,
and shall examine the method adopted by the Empirics,
and by recent philosophers. [k] By native strength, I mean that not bestowed on us by external
causes, as I shall afterwards explain in my philosophy. [l] Here I term them operations: I shall explain their nature
in my philosophy. [m] I shall take care not only to demonstrate what I have just
advanced, but also that we have hitherto proceeded rightly,
and other things needful to be known. [33note1] (1) In modern language, “the idea may become the
subject of another presentation.” (2) Objectivus generally
corresponds to the modern “subjective,” formalis to the
modern “objective.” [Trans.- Note 1] [n] (1) Observe that we are not here inquiring how the first
subjective essence is innate in us. (2) This belongs to an
investigation into nature, where all these matters are amply
explained, and it is shown that without ideas neither
affirmation, nor negation, nor volition are possible. [o] The nature of mental search is explained in my philosophy. [p] To be connected with other things is to be produced by them,
or to produce them. [q] In the same way as we have here no doubt of the truth of
our knowledge. [r] See below the note on hypotheses, whereof we have a clear
understanding; the fiction consists in saying that such
hypotheses exist in heavenly bodies. [s] (1) As a thing, when once it is understood, manifests itself,
we have need only of an example without further proof.
(2) In the same way the contrary has only to be presented to
our minds to be recognized as false, as will forthwith appear
when we come to discuss fiction concerning essences. [t] Observe, that although many assert that they doubt whether God
exists, they have nought but his name in their minds, or else
some fiction which they call God: this fiction is not in
harmony with God’s real nature, as we will duly show. [u] (1) I shall presently show that no fiction can concern eternal
truths. By an eternal truth, I mean that which being positive
could never become negative. (2) Thus it is a primary and
eternal truth that God exists, but it is not an eternal truth
that Adam thinks. (3) That the Chimaera does not exist is an
eternal truth, that Adam does not think is not so. [x] (1) Afterwards, when we come to speak of fiction that is
concerned with essences, it will be evident that fiction never
creates or furnishes the mind with anything new; only such things
as are already in the brain or imagination are recalled to the
memory, when the attention is directed to them confusedly and all
at once. (2) For instance, we have remembrance of spoken words
and of a tree; when the mind directs itself to them confusedly,
it forms the notion of a tree speaking. (3) The same may be said
of existence, especially when it is conceived quite generally as
an entity; it is then readily applied to all things together in
the memory. (4) This is specially worthy of remark. [y] We must understand as much in the case of hypotheses put forward
to explain certain movements accompanying celestial phenomena;
but from these, when applied to the celestial motions, we any
draw conclusions as to the nature of the heavens, whereas this
last may be quite different, especially as many other causes are
conceivable which would account for such motions. [z] (1) It often happens that a man recalls to mind this word soul,
and forms at the same time some corporeal image: as the two
representations are simultaneous, he easily thinks that he
imagines and feigns a corporeal soul: thus confusing the name
with the thing itself. (2) I here beg that my readers will not
be in a hurry to refute this proposition; they will, I hope,
have no mind to do so, if they pay close attention to the
examples given and to what follows. [61a] (1) Though I seem to deduce this from experience, some
may deny its cogency because I have given no formal proof.
(2) I therefore append the following for those who may
desire it. (3) As there can be nothing in nature contrary
to nature’s laws, since all things come to pass by fixed
laws, so that each thing must irrefragably produce its own
proper effect, it follows that the soul, as soon as it
possesses the true conception of a thing, proceeds to
reproduce in thought that thing’s effects. (4) See below,
where I speak of the false idea. [64b] (1) Observe that fiction regarded in itself, only differs
from dreams in that in the latter we do not perceive the
external causes which we perceive through the senses while
awake. (2) It has hence been inferred that representations
occurring in sleep have no connection with objects external
to us. (3) We shall presently see that error is the dreaming
of a waking man: if it reaches a certain pitch it becomes delirium. [76z] These are not attributes of God displaying His essence,
as I will show in my philosophy. [76a] (1) This has been shown already. (2) For if such a being
did not exist it would never be produced; therefore the mind
would be able to understand more than nature could furnish;
and this has been shown above to be false. [78a] (1) That is, it is known that the senses sometimes deceive us.
(2) But it is only known confusedly, for it is not known how
they deceive us. [83d] (1) If the duration be indefinite, the recollection is
imperfect; this everyone seems to have learnt from nature.
(2) For we often ask, to strengthen our belief in something
we hear of, when and where it happened; though ideas
themselves have their own duration in the
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