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By Spinoza Baruch

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We may add that the bases of reason are the notions (II. ), which answer to things common to all, and which (II. ) do not answer to the essence of any particular thing: which must therefore be conceived without any relation to time, under a certain then the other—that is, he will imagine them in the future, neither of them as certain, but both as contingent. This wavering of the imagination will be the same, if the imagination be concerned with things which we thus contemplate, standing in relation to time past or time present: consequently, we may imagine things as contingent, whether they be referred to time present, past, or future.

We have shown that will is a universal entity or idea, whereby we explain all particular volitions—in other words, that which is common to all such volitions. As, then, our opponents maintain that this idea, common or universal to all volitions, is a faculty, it is little to be wondered at that they assert, that such a faculty extends itself into the infinite, beyond the limits of the understanding: for what is universal is predicated alike of one, of many, and of an infinite number of individuals.

Xlv. ) it has an adequate knowledge of the eternal and infinite essence of God. XLVI. The knowledge of the eternal and infinite essence of God which every idea involves is adequate and perfect. D. 41 The Ethics – Part Two Note—Hence we see, that the infinite essence and the eternity of God are known to all. Now as all things are in God, and are conceived through God, we can from this knowledge infer many things, which we may adequately know, and we may form that third kind of knowledge of which we spoke in the note to II.

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The Ethics Pt 2 - On The Nature And Origin Of The Mind by Spinoza Baruch

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