PART I. CONCERNING GOD.
PART II.
PART III.
PART I. CONCERNING GOD.
DEFINITIONS.I.
By that which is self—caused, I mean that of which the essence
involves existence, or that of which the nature is only conceivable
as existent.II.
A thing is called finite after its kind, when it can be limited by
another thing of the same nature; for instance, a body is called
finite because we always conceive another greater body. So, also, a
thought is limited by another thought, but a body is not limited by
thought, nor a thought by body.III.
By substance, 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.IV.
By attribute, I mean that which the intellect perceives as
constituting the essence of substance.V.
By mode, I mean the modifications[1] of substance, or that which
exists in, and is conceived through, something other than itself.[1]
"Affectiones"VI.
By God, I mean a being absolutely infinite—that is, a substance
consisting in infinite attributes, of which each expresses eternal
and infinite essentiality.Explanation—I
say absolutely infinite, not infinite after its kind: for, of a thing
infinite only after its kind, infinite attributes may be denied; but
that which is absolutely infinite, contains in its essence whatever
expresses reality, and involves no negation.VII.
That thing is called free, which exists solely by the necessity of
its own nature, and of which the action is determined by itself
alone. On the other hand, that thing is necessary, or rather
constrained, which is determined by something external to itself to a
fixed and definite method of existence or action.VIII.
By eternity, I mean existence itself, in so far as it is conceived
necessarily to follow solely from the definition of that which is
eternal.Explanation—Existence
of this kind is conceived as an eternal truth, like the essence of a
thing, and, therefore, cannot be explained by means of continuance or
time, though continuance may be conceived without a beginning or end.AXIOMS.I.
Everything which exists, exists either in itself or in something
else.II.
That which cannot be conceived through anything else must be
conceived through itself.III.
From a given definite cause an effect necessarily follows; and, on
the other hand, if no definite cause be granted, it is impossible
that an effect can follow.IV.
The knowledge of an effect depends on and involves the knowledge of a
cause.V.
Things which have nothing in common cannot be understood, the one by
means of the other; the conception of one does not involve the
conception of the other.VI.
A true idea must correspond with its ideate or object.VII.
If a thing can be conceived as non—existing, its essence does not
involve existence.PROPOSITIONS.PROP.
I. Substance is by nature prior to its modifications.Proof.—This
is clear from Deff. iii. and v.PROP.
II. Two substances, whose attributes are different, have nothing in
common.Proof.—Also
evident from Def. iii. For each must exist in itself, and be
conceived through itself; in other words, the conception of one does
not imply the conception of the other.PROP.
III. Things which have nothing in common cannot be one the cause of
the other.