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BENEDICT
DE
SPINOZA
THE ETHICS (Ethica Or dine Geometrico Demonstr ata Ordine Demonstra ta)) TRANSLA TED RANSLATED
BY
R. H. M. ELWES
PAR T I: CONCERNING GOD ART A PENN STATE ELECTR ONIC CLASSICS SERIES PUBLICA TION LECTRONIC UBLICATION
The Ethics: Part I – Concerning God by Benedict de Spinoza, trans. R.H.M. Elwes is a publication of the Pennsylvania State University. This Portable Document file is furnished free and without any charge of any kind. Any person using this document file, for any purpose, and in any way does so at his or her own risk. Neither the Pennsylvania State University nor Jim Manis, Faculty Editor, nor anyone associated with the Pennsylvania State University assumes any responsibility for the material contained within the document or for the file as an electronic transmission, in any way. The Ethics: Part I – Concerning God by Benedict de Spinoza, trans. R.H.M. Elwes, the Pennsylvania State University, Electronic Classics Series, Jim Manis, Faculty Editor, Hazleton, PA 18201-1291 is a Portable Document File produced as part of an ongoing student publication project to bring classical works of literature, in English, to free and easy access of those wishing to make use of them. Cover Design: Jim Manis Copyright © 2000 The Pennsylvania State University
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Spinoza
Benedict de Spinoza
So, also, a thought is limited by another thought, but a body is not limited by thought, nor a thought by body.
THE ETHICS
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.
(Ethica Ordine Geometrico Demonstrata)
IV. By ‘attribute’ I mean that which the intellect perceives as constituting the essence of substance.
Translated by R. H. M. Elwes
V. By ‘mode’ I mean the modifications (“affectiones”) of substance, or that which exists in, and is conceived through, something other than itself.
PART I: CONCERNING GOD. DEFINITIONS.
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.
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.
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 infi-
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. 3
The Ethics – Part One nite, contains in its essence whatever expresses reality, and involves no negation.
AXIOMS. I. Everything which exists, exists either in itself or in something else.
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.
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.
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.
IV. The knowledge of a