Ethics

by Benedictus de Spinoza

Corollary.—Hence it follows, that the human mind is part of the infinite intellect of God; thus when we say, that the human mind perceives this or that, we make the assertion, that God has this or that idea, not in so far as he is infinite, but in so far as he is displayed through the nature of the human mind, or in so far as he constitutes the essence of the human mind; and when we say that God has this or that idea, not only in so far as he constitutes the essence of the human mind, but also in so far as he, simultaneously with the human mind, has the further idea of another thing, we assert that the human mind perceives a thing in part or inadequately.

Note.—Here, I doubt not, readers will come to a stand, and will call to mind many things which will cause them to hesitate; I therefore beg them to accompany me slowly, step by step, and not to pronounce on my statements, till they have read to the end.

PROP. XII. 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. That is, 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.

Proof.—Whatsoever comes to pass in the object of any idea, the knowledge thereof is necessarily in God (II. ix. Coroll.), in so far as he is considered as affected by the idea of the said object, that is (II. xi.), in so far as he constitutes the mind of anything. Therefore, whatsoever takes place in the object constituting the idea of the human mind, the knowledge thereof is necessarily in God, in so far as he constitutes the essence of the human mind; that is (by II. xi. Coroll.) the knowledge of the said thing will necessarily be in the mind, in other words the mind perceives it.

Note.—This proposition is also evident, and is more clearly to be understood from II. vii., which see.

PROP. XIII. The object of the idea constituting the human mind is the body, in other words a certain mode of extension which actually exists, and nothing else.

Proof.—If indeed the body were not the object of the human mind, the ideas of the modifications of the body would not be in God (II. ix. Coroll.) in virtue of his constituting our mind, but in virtue of his constituting the mind of something else; that is (II. xi. Coroll.) the ideas of the modifications of the body would not be in our mind: now (by II. Ax. iv.) we do possess the idea of the modifications of the body. Therefore the object of the idea constituting the human mind is the body, and the body as it actually exists (II. xi.). Further, if there were any other object of the idea constituting the mind besides body, then, as nothing can exist from which some effect does not follow (I. xxxvi.) there would necessarily have to be in our mind an idea, which would be the effect of that other object (II. xi.); but (I. Ax. v.) there is no such idea. Wherefore the object of our mind is the body as it exists, and nothing else. Q.E.D.

Note.—We thus comprehend, not only that the human mind is united to the body, but also the nature of the union between mind and body. However, no one will be able to grasp this adequately or distinctly, unless he first has adequate knowledge of the nature of our body. The propositions we have advanced hitherto have been entirely general, applying not more to men than to other individual things, all of which, though in different degrees, are animated.[3] For of everything there is necessarily an idea in God, of which God is the cause, in the same way as there is an idea of the human body; thus whatever we have asserted of the idea of the human body must necessarily also be asserted of the idea of everything else. Still, on the other hand, we cannot deny that ideas, like objects, differ one from the other, one being more excellent than another and containing more reality, just as the object of one idea is more excellent than the object of another idea, and contains more reality.

[3] "Animata"

Wherefore, in order to determine, wherein the human mind differs from other things, and wherein it surpasses them, it is necessary for us to know the nature of its object, that is, of the human body. What this nature is, I am not able here to explain, nor is it necessary for the proof of what I advance, that I should do so. I will only say generally, that in proportion as any given body is more fitted than others for doing many actions or receiving many impressions at once, so also is the mind, of which it is the object, more fitted than others for forming many simultaneous perceptions; and the more the actions of the body depend on itself alone, and the fewer other bodies concur with it in action, the more fitted is the mind of which it is the object for distinct comprehension. We may thus recognize the superiority of one mind over others, and may further see the cause, why we have only a very confused knowledge of our body, and also many kindred questions, which I will, in the following propositions, deduce from what has been advanced. Wherefore I have thought it worth while to explain and prove more strictly my present statements. In order to do so, I must premise a few propositions concerning the nature of bodies.