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updated three remainings json db files

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Bachir Soussi Chiadmi
2018-02-28 12:58:03 +01:00
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@@ -15,38 +15,38 @@
},
{
"id": "1d1",
"title": "",
"text": "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.",
"title": "I.",
"text": "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.",
"childs": []
},
{
"id": "1d2",
"title": "",
"text": "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.",
"title": "II.",
"text": "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.",
"childs": []
},
{
"id": "1d3",
"title": "",
"text": "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.",
"title": "III.",
"text": "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.",
"childs": []
},
{
"id": "1d4",
"title": "",
"text": "IV. By attribute, I mean that which the intellect perceives as constituting the essence of substance.",
"title": "IV.",
"text": "By attribute, I mean that which the intellect perceives as constituting the essence of substance.",
"childs": []
},
{
"id": "1d5",
"title": "",
"title": "V.",
"text": "By mode, I mean the modifications^[_Affectiones_] of substance, or that which exists in, and is conceived through, something other than itself.",
"childs": []
},
{
"id": "1d6",
"title": "",
"text": "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.",
"title": "VI.",
"text": "By God, I mean a being absolutely infinite-that is, a substance consisting in infinite attributes, of which each expresses eternal and infinite essentiality.",
"childs": [
{
"id": "1d6e",
@@ -57,14 +57,14 @@
},
{
"id": "1d7",
"title": "",
"text": "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.",
"title": "VII.",
"text": "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.",
"childs": []
},
{
"id": "1d8",
"title": "",
"text": "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.",
"title": "VIII.",
"text": "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.",
"childs": [
{
"id": "1d8e",
@@ -79,43 +79,43 @@
},
{
"id": "1a1",
"title": "",
"text": "I. Everything which exists, exists either in itself or in something else.",
"title": "I.",
"text": "Everything which exists, exists either in itself or in something else.",
"childs": []
},
{
"id": "1a2",
"title": "",
"text": "II. That which cannot be conceived through anything else must be conceived through itself.",
"title": "II.",
"text": "That which cannot be conceived through anything else must be conceived through itself.",
"childs": []
},
{
"id": "1a3",
"title": "",
"text": "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.",
"title": "III.",
"text": "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.",
"childs": []
},
{
"id": "1a4",
"title": "",
"text": "IV. The knowledge of an effect depends on and involves the knowledge of a cause.",
"title": "IV.",
"text": "The knowledge of an effect depends on and involves the knowledge of a cause.",
"childs": []
},
{
"id": "1a5",
"title": "",
"text": "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.",
"title": "V.",
"text": "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.",
"childs": []
},
{
"id": "1a6",
"title": "",
"title": "VI.",
"text": "A true idea must correspond with its ideate or object.",
"childs": []
},
{
"id": "1a7",
"title": "",
"title": "VII.",
"text": "If a thing can be conceived as non-existing, its essence does not involve existence.",
"childs": []
},
@@ -726,26 +726,31 @@
"enonces": [
{
"id": "2pr",
"title": "",
"title": "PREFACE",
"text": "_I now pass on to explaining the results, which must necessarily follow from the essence of God, or of the eternal and infinite being ; not, indeed, all of them (for we proved in Part 1., _[Prop. 16](116)_, that an infinite number must follow in an infinite number of ways), but only those which are able to lead us, as it were by the hand, to the knowledge of the human mind and its highest blessedness._",
"childs": []
},
{
"title":"DEFINITIONS",
"type":"title"
},
{
"id": "2d1",
"title": "DEFINITIONS",
"text": "I. By body I mean a mode which expresses in a certain determinate manner the essence of God, in so far as he is considered as an extended thing. _(See [Coroll. Prop. 25](125c), Part I)_",
"title": "I.",
"text": "By body I mean a mode which expresses in a certain determinate manner the essence of God, in so far as he is considered as an extended thing. _(See [Coroll. Prop. 25](125c), Part I)_",
"childs": []
},
{
"id": "2d2",
"title": "",
"text": "II. I consider as belonging to the essence of a thing that, which being given, the thing is necessarily given also, and, which being removed, the thing is necessarily removed also ; in other words, that without which the thing, and which itself without the thing, can neither be nor be conceived.",
"title": "II.",
"text": "I consider as belonging to the essence of a thing that, which being given, the thing is necessarily given also, and, which being removed, the thing is necessarily removed also ; in other words, that without which the thing, and which itself without the thing, can neither be nor be conceived.",
"childs": []
},
{
"id": "2d3",
"title": "",
"text": "III. By idea, I mean the mental conception which is formed by the mind as a thinking thing.",
"title": "III.",
"text": "By idea, I mean the mental conception which is formed by the mind as a thinking thing.",
"childs": [
{
"id": "2d3e",
@@ -756,8 +761,8 @@
},
{
"id": "2d4",
"title": "",
"text": "IV. By an adequate idea, I mean an idea which, in so far as it is considered in itself, without relation to the object, has all the properties or intrinsic marks of a true idea.",
"title": "IV.",
"text": "By an adequate idea, I mean an idea which, in so far as it is considered in itself, without relation to the object, has all the properties or intrinsic marks of a true idea.",
"childs": [
{
"id": "2d4e",
@@ -768,8 +773,8 @@
},
{
"id": "2d5",
"title": "",
"text": "V. Duration is the indefinite continuance of existing.",
"title": "V.",
"text": "Duration is the indefinite continuance of existing.",
"childs": [
{
"id": "2d5e",
@@ -780,38 +785,43 @@
},
{
"id": "2d6",
"title": "",
"text": "VI. Reality and perfection I use as synonymous terms.",
"title": "VI. ",
"text": "Reality and perfection I use as synonymous terms.",
"childs": []
},
{
"id": "2d7",
"title": "",
"text": "VII. By particular things, I mean things which are finite and have a conditioned existence ; but if several individual things concur in one action, so as to be all simultaneously the effect of one cause, I consider them all, so far, as one particular thing.",
"title": "VII.",
"text": "By particular things, I mean things which are finite and have a conditioned existence ; but if several individual things concur in one action, so as to be all simultaneously the effect of one cause, I consider them all, so far, as one particular thing.",
"childs": []
},
{
"title":"AXIOMS",
"type":"title"
},
{
"id": "2a1",
"title": "AXIOMS",
"text": "I. The essence of man does not involve necessary existence, that is, it may, in the order of nature, come to pass that this or that man does or does not exist.",
"title": "I.",
"text": "The essence of man does not involve necessary existence, that is, it may, in the order of nature, come to pass that this or that man does or does not exist.",
"childs": []
},
{
"id": "2a2",
"title": "",
"text": "II. Man thinks.",
"title": "II.",
"text": "Man thinks.",
"childs": []
},
{
"id": "2a3",
"title": "",
"text": "III. Modes of thinking, such as love, desire, or any other of the passions, do not take place, unless there be in the same individual an idea of the thing loved, desired, &c. But the idea can exist without the presence of any other mode of thinking.",
"title": "III.",
"text": "Modes of thinking, such as love, desire, or any other of the passions, do not take place, unless there be in the same individual an idea of the thing loved, desired, &c. But the idea can exist without the presence of any other mode of thinking.",
"childs": []
},
{
"id": "2a4",
"title": "",
"text": "IV. We perceive that a certain body is affected in many ways.",
"title": "IV.",
"text": "We perceive that a certain body is affected in many ways.",
"childs": []
},
{
@@ -1196,40 +1206,44 @@
}
]
},
{
"title":"POSTULATES",
"type":"title"
},
{
"id": "213p1",
"title": "POSTULATES",
"text": "I. The human body is composed of a number of individual parts, of diverse nature, each one of which is in itself extremely complex.",
"title": "I.",
"text": "The human body is composed of a number of individual parts, of diverse nature, each one of which is in itself extremely complex.",
"childs": []
},
{
"id": "213p2",
"title": "",
"text": "II. Of the individual parts composing the human body some are fluid, some soft, some hard.",
"title": "II.",
"text": "Of the individual parts composing the human body some are fluid, some soft, some hard.",
"childs": []
},
{
"id": "213p3",
"title": "",
"text": "III. The individual parts composing the human body, and consequently the human body itself, are affected in a variety of ways by external bodies.",
"title": "III.",
"text": "The individual parts composing the human body, and consequently the human body itself, are affected in a variety of ways by external bodies.",
"childs": []
},
{
"id": "213p4",
"title": "",
"text": "IV. The human body stands in need for its preservation of a number of other bodies, by which it is continually, so to speak, regenerated.",
"title": "IV.",
"text": "The human body stands in need for its preservation of a number of other bodies, by which it is continually, so to speak, regenerated.",
"childs": []
},
{
"id": "213p5",
"title": "",
"text": "V. When the fluid part of the human body is determined by an external body to impinge often on another soft part, it changes the surface of the latter, and, as it were, leaves the impression thereupon of the external body which impels it.",
"title": "V.",
"text": "When the fluid part of the human body is determined by an external body to impinge often on another soft part, it changes the surface of the latter, and, as it were, leaves the impression thereupon of the external body which impels it.",
"childs": []
},
{
"id": "213p6",
"title": "",
"text": "VI. The human body can move external bodies, and arrange them in a variety of ways.",
"title": "VI.",
"text": "The human body can move external bodies, and arrange them in a variety of ways.",
"childs": []
},
{
@@ -1822,22 +1836,27 @@
"text": "_Most writers on the emotions and on human conduct seem to be treating rather of matters outside nature than of natural phenomena following nature's general laws. They appear to conceive man to be situated in nature as a kingdom within a kingdom : for they believe that he disturbs rather than follows nature's order, that he has absolute control over his actions, and that he is determined solely by himself. They attribute human infirmities and fickleness, not to the power of nature in general, but to some mysterious flaw in the nature of man, which accordingly they bemoan, deride, despise, or, as usually happens, abuse : he, who succeeds in hitting off the weakness of the human mind more eloquently or more acutely than his fellows, is looked upon as a seer. Still there has been no lack of very excellent men (to whose toil and industry I confess myself much indebted), who have written many noteworthy things concerning the right way of life, and have given much sage advice to mankind. But no one, so far as I know, has defined the nature and strength of the emotions, and the power of the mind against them for their restraint. I do not forget, that the illustrious Descartes, though he believed, that the mind has absolute power over its actions, strove to explain human emotions by their primary causes, and, at the same time, to point out a way, by which the mind might attain to absolute dominion over them. However, in my opinion, he accomplishes nothing beyond a display of the acuteness of his own great intellect, as I will show in the proper place. For the present I wish to revert to those, who would rather abuse or deride human emotions than understand them. Such persons will, doubtless think it strange that I should attempt to treat of human vice and folly geometrically, and should wish to set forth with rigid reasoning those matters which they cry out against as repugnant to reason, frivolous, absurd, and dreadful. However, such is my plan. Nothing comes to pass in nature, which can be set down to a flaw therein ; for nature is always the same, and everywhere one and the same in her efficacy and power of action ; that is, nature's laws and ordinances, whereby all things come to pass and change from one form to another, are everywhere and always the same ; so that there should be one and the same method of understanding the nature of all things whatsoever, namely, through nature's universal laws and rules. Thus the passions of hatred, anger, envy, and so on, considered in themselves, follow from this same necessity and efficacy of nature ; they answer to certain definite causes, through which they are understood, and possess certain properties as worthy of being known as the properties of anything else, whereof the contemplation in itself affords us delight. I shall, therefore, treat of the nature and strength of the emotions according to the same method, as I employed heretofore in my investigations concerning God and the mind. I shall consider human actions and desires in exactly the same manner, as though I were concerned with lines, planes, and solids._",
"childs": []
},
{
"title":"DEFINITIONS",
"type":"title"
},
{
"id": "3d1",
"title": "DEFINITIONS",
"text": "I. By an _adequate_ cause, I mean a cause through which its effect can be clearly and distinctly perceived. By an _inadequate_ or partial cause, I mean a cause through which, by itself, its effect cannot be understood.",
"title": "I.",
"text": "By an _adequate_ cause, I mean a cause through which its effect can be clearly and distinctly perceived. By an _inadequate_ or partial cause, I mean a cause through which, by itself, its effect cannot be understood.",
"childs": []
},
{
"id": "3d2",
"title": "",
"text": "II. I say that we _act_ when anything takes place, either within us or externally to us, whereof we are the adequate cause ; that is _(by the [foregoing definition](3d1))_ when through our nature something takes place within us or externally to us, which can through our nature alone be clearly and distinctly understood. On the other hand, I say that we are passive as regards something when that something takes place within us, or follows from our nature externally, we being only the partial cause.",
"title": "II.",
"text": "I say that we _act_ when anything takes place, either within us or externally to us, whereof we are the adequate cause ; that is _(by the [foregoing definition](3d1))_ when through our nature something takes place within us or externally to us, which can through our nature alone be clearly and distinctly understood. On the other hand, I say that we are passive as regards something when that something takes place within us, or follows from our nature externally, we being only the partial cause.",
"childs": []
},
{
"id": "3d3",
"title": "",
"text": "III. By emotion I mean the modifications of the body, whereby the active power of the said body is increased or diminished, aided or constrained, and also the ideas of such modifications. \nIf we can be the adequate cause of any of these modifications, I then call the emotion an activity, otherwise I call it a passion, or state wherein the mind is passive. ",
"title": "III.",
"text": "By emotion I mean the modifications of the body, whereby the active power of the said body is increased or diminished, aided or constrained, and also the ideas of such modifications. \nIf we can be the adequate cause of any of these modifications, I then call the emotion an activity, otherwise I call it a passion, or state wherein the mind is passive. ",
"childs": []
},
{
@@ -2860,8 +2879,8 @@
},
{
"id": "3ad1",
"title": "",
"text": "I. _Desire_ is the actual essence of man, in so far as it is conceived, as determined to a particular activity by some given modification of itself.",
"title": "I.",
"text": "_Desire_ is the actual essence of man, in so far as it is conceived, as determined to a particular activity by some given modification of itself.",
"childs": [
{
"id": "3ad1e",
@@ -2872,14 +2891,14 @@
},
{
"id": "3ad2",
"title": "",
"text": "II. _Pleasure_ is the transition of a man from a less to a greater perfection.",
"title": "II.",
"text": "_Pleasure_ is the transition of a man from a less to a greater perfection.",
"childs": []
},
{
"id": "3ad3",
"title": "",
"text": "III. _Pain_ is the transition of a man from a greater to a less perfection.",
"title": "III.",
"text": "_Pain_ is the transition of a man from a greater to a less perfection.",
"childs": [
{
"id": "3ad3e",
@@ -2890,8 +2909,8 @@
},
{
"id": "3ad4",
"title": "",
"text": "IV. _Wonder_ is the conception _(imaginatio)_ of anything, wherein the mind comes to a stand, because the particular concept in question has no connection with other concepts _(cf. [Prop. 52](352) and [Scol.](352sc))_.",
"title": "IV.",
"text": "_Wonder_ is the conception _(imaginatio)_ of anything, wherein the mind comes to a stand, because the particular concept in question has no connection with other concepts _(cf. [Prop. 52](352) and [Scol.](352sc))_.",
"childs": [
{
"id": "3ad4e",
@@ -2902,14 +2921,14 @@
},
{
"id": "3ad5",
"title": "",
"text": "V. _Contempt_ is the conception of anything which touches the mind so little, that its presence leads the mind to imagine those qualities which are not in it rather than such as are in it _(cf. [Scol. Prop. 52](352sc))_. \nThe definitions of veneration and scorn I here pass over, for I am not aware that any emotions are named after them.",
"title": "V.",
"text": "_Contempt_ is the conception of anything which touches the mind so little, that its presence leads the mind to imagine those qualities which are not in it rather than such as are in it _(cf. [Scol. Prop. 52](352sc))_. \nThe definitions of veneration and scorn I here pass over, for I am not aware that any emotions are named after them.",
"childs": []
},
{
"id": "3ad6",
"title": "",
"text": "VI. _Love_ is pleasure, accompanied by the idea of an external cause.",
"title": "VI.",
"text": "_Love_ is pleasure, accompanied by the idea of an external cause.",
"childs": [
{
"id": "3ad6e",
@@ -2920,8 +2939,8 @@
},
{
"id": "3ad7",
"title": "",
"text": "VII. _Hatred_ is pain, accompanied by the idea of an external cause.",
"title": "VII.",
"text": "_Hatred_ is pain, accompanied by the idea of an external cause.",
"childs": [
{
"id": "3ad7e",
@@ -2932,20 +2951,20 @@
},
{
"id": "3ad8",
"title": "",
"text": "VIII. _Inclination_ is pleasure, accompanied by the idea of something which is accidentally a cause of pleasure.",
"title": "VIII.",
"text": "_Inclination_ is pleasure, accompanied by the idea of something which is accidentally a cause of pleasure.",
"childs": []
},
{
"id": "3ad9",
"title": "",
"text": "IX. _Aversion_ is pain, accompanied by the idea of something which is accidentally the cause of pain _(cf. [Scol. Prop. 15](315sc))_.",
"title": "IX.",
"text": "_Aversion_ is pain, accompanied by the idea of something which is accidentally the cause of pain _(cf. [Scol. Prop. 15](315sc))_.",
"childs": []
},
{
"id": "3ad10",
"title": "",
"text": "X. _Devotion_ is love towards one whom we admire.",
"title": "X.",
"text": "_Devotion_ is love towards one whom we admire.",
"childs": [
{
"id": "3ad10e",
@@ -2956,8 +2975,8 @@
},
{
"id": "3ad11",
"title": "",
"text": "XI. _Derision_ is pleasure arising from our conceiving the presence of a quality, which we despise, in an object which we hate.",
"title": "XI.",
"text": "_Derision_ is pleasure arising from our conceiving the presence of a quality, which we despise, in an object which we hate.",
"childs": [
{
"id": "3ad11e",
@@ -2968,14 +2987,14 @@
},
{
"id": "3ad12",
"title": "",
"text": "XII. _Hope_ is an inconstant pleasure, arising from the idea of something past or future, whereof we to a certain extent doubt the issue.",
"title": "XII.",
"text": "_Hope_ is an inconstant pleasure, arising from the idea of something past or future, whereof we to a certain extent doubt the issue.",
"childs": []
},
{
"id": "3ad13",
"title": "",
"text": "XIII. _Fear_ is an inconstant pain arising from the idea, of something past or future, whereof we to a certain extent doubt the issue _(cf. [Scol. 2 Prop. 18](318sc2))_.",
"title": "XIII.",
"text": "_Fear_ is an inconstant pain arising from the idea, of something past or future, whereof we to a certain extent doubt the issue _(cf. [Scol. 2 Prop. 18](318sc2))_.",
"childs": [
{
"id": "3ad13e",
@@ -2986,14 +3005,14 @@
},
{
"id": "3ad14",
"title": "",
"text": "XIV. _Confidence_ is pleasure arising from the idea of something past or future, wherefrom all cause of doubt has been removed.",
"title": "XIV.",
"text": "_Confidence_ is pleasure arising from the idea of something past or future, wherefrom all cause of doubt has been removed.",
"childs": []
},
{
"id": "3ad15",
"title": "",
"text": "XV. _Despair_ is pain arising from the idea of something past or future, wherefrom all cause of doubt has been removed.",
"title": "XV.",
"text": "_Despair_ is pain arising from the idea of something past or future, wherefrom all cause of doubt has been removed.",
"childs": [
{
"id": "3ad15e",
@@ -3004,20 +3023,20 @@
},
{
"id": "3ad16",
"title": "",
"text": "XVI. _Joy_ is pleasure accompanied by the idea of something past, which has had an issue beyond our hope.",
"title": "XVI.",
"text": "_Joy_ is pleasure accompanied by the idea of something past, which has had an issue beyond our hope.",
"childs": []
},
{
"id": "3ad17",
"title": "",
"text": "XVII. _Disappointment_ is pain accompanied by the idea of something past, which has had an issue contrary to our hope.",
"title": "XVII.",
"text": "_Disappointment_ is pain accompanied by the idea of something past, which has had an issue contrary to our hope.",
"childs": []
},
{
"id": "3ad18",
"title": "",
"text": "XVIII. _Pity_ is pain accompanied by the idea of evil, which has befallen someone else whom we conceive to be like ourselves _(cf. [Scol. Prop. 22](322sc) and [Scol. Prop. 27](327sc))_.",
"title": "XVIII.",
"text": "_Pity_ is pain accompanied by the idea of evil, which has befallen someone else whom we conceive to be like ourselves _(cf. [Scol. Prop. 22](322sc) and [Scol. Prop. 27](327sc))_.",
"childs": [
{
"id": "3ad18e",
@@ -3028,14 +3047,14 @@
},
{
"id": "3ad19",
"title": "",
"text": "XIX. _Approval_ is love towards one who has done good to another.",
"title": "XIX.",
"text": "_Approval_ is love towards one who has done good to another.",
"childs": []
},
{
"id": "3ad20",
"title": "",
"text": "XX. _Indignation_ is hatred towards one who has done evil to another.",
"title": "XX.",
"text": "_Indignation_ is hatred towards one who has done evil to another.",
"childs": [
{
"id": "3ad20e",
@@ -3046,14 +3065,14 @@
},
{
"id": "3ad21",
"title": "",
"text": "XXI. _Partiality_ is thinking too highly of anyone because of the love we bear him.",
"title": "XXI.",
"text": "_Partiality_ is thinking too highly of anyone because of the love we bear him.",
"childs": []
},
{
"id": "3ad22",
"title": "",
"text": "XXII. _Disparagement_ is thinking too meanly of anyone, because we hate him.",
"title": "XXII.",
"text": "_Disparagement_ is thinking too meanly of anyone, because we hate him.",
"childs": [
{
"id": "3ad22e",
@@ -3064,8 +3083,8 @@
},
{
"id": "3ad23",
"title": "",
"text": "XXIII. _Envy_ is hatred, in so far as it induces a man to be pained by another's good fortune, and to rejoice in another's evil fortune.",
"title": "XXIII.",
"text": "_Envy_ is hatred, in so far as it induces a man to be pained by another's good fortune, and to rejoice in another's evil fortune.",
"childs": [
{
"id": "3ad23e",
@@ -3076,8 +3095,8 @@
},
{
"id": "3ad24",
"title": "",
"text": "XXIV. _Sympathy (misericordia)_ is love, in so far as it induces a man to feel pleasure at another's good fortune, and pain at another's evil fortune.",
"title": "XXIV.",
"text": "_Sympathy (misericordia)_ is love, in so far as it induces a man to feel pleasure at another's good fortune, and pain at another's evil fortune.",
"childs": [
{
"id": "3ad24e",
@@ -3088,14 +3107,14 @@
},
{
"id": "3ad25",
"title": "",
"text": "XXV. _Self-approval_ is pleasure arising from a man's contemplation of himself and his own power of action.",
"title": "XXV.",
"text": "_Self-approval_ is pleasure arising from a man's contemplation of himself and his own power of action.",
"childs": []
},
{
"id": "3ad26",
"title": "",
"text": "XXVI. _Humility_ is pain arising from a man's contemplation of his own weakness of body or mind.",
"title": "XXVI.",
"text": "_Humility_ is pain arising from a man's contemplation of his own weakness of body or mind.",
"childs": [
{
"id": "3ad26e",
@@ -3106,8 +3125,8 @@
},
{
"id": "3ad27",
"title": "",
"text": "XXVII. _Repentance_ is pain accompanied by the idea of some action, which we believe we have performed by the free decision of our mind.",
"title": "XXVII.",
"text": "_Repentance_ is pain accompanied by the idea of some action, which we believe we have performed by the free decision of our mind.",
"childs": [
{
"id": "3ad27e",
@@ -3118,8 +3137,8 @@
},
{
"id": "3ad28",
"title": "",
"text": "XXVIII. _Pride_ is thinking too highly of one's self from self-love.",
"title": "XXVIII.",
"text": "_Pride_ is thinking too highly of one's self from self-love.",
"childs": [
{
"id": "3ad28e",
@@ -3130,8 +3149,8 @@
},
{
"id": "3ad29",
"title": "",
"text": "XXIX. _Self-abasement_ is thinking too meanly of one's self by reason of pain.",
"title": "XXIX.",
"text": "_Self-abasement_ is thinking too meanly of one's self by reason of pain.",
"childs": [
{
"id": "3ad29e",
@@ -3142,14 +3161,14 @@
},
{
"id": "3ad30",
"title": "",
"text": "XXX. _Honour_^[_gloria_] is pleasure accompanied by the idea of some action of our own, which we believe to be praised by others.",
"title": "XXX.",
"text": "_Honour_^[_gloria_] is pleasure accompanied by the idea of some action of our own, which we believe to be praised by others.",
"childs": []
},
{
"id": "3ad31",
"title": "",
"text": "XXXI. _Shame_ is pain accompanied by the idea of some action of our own, which we believe to be blamed by others.",
"title": "XXXI.",
"text": "_Shame_ is pain accompanied by the idea of some action of our own, which we believe to be blamed by others.",
"childs": [
{
"id": "3ad31e",
@@ -3160,8 +3179,8 @@
},
{
"id": "3ad32",
"title": "",
"text": "XXXII. _Regret_ is the desire or appetite to possess something, kept alive by the remembrance of the said thing, and at the same time constrained by the remembrance of other things which exclude the existence of it.",
"title": "XXXII.",
"text": "_Regret_ is the desire or appetite to possess something, kept alive by the remembrance of the said thing, and at the same time constrained by the remembrance of other things which exclude the existence of it.",
"childs": [
{
"id": "3ad32e",
@@ -3172,8 +3191,8 @@
},
{
"id": "3ad33",
"title": "",
"text": "XXXIII. _Emulation_ is the desire of something, engendered in us by our conception that others have the same desire.",
"title": "XXXIII.",
"text": "_Emulation_ is the desire of something, engendered in us by our conception that others have the same desire.",
"childs": [
{
"id": "3ad33e",
@@ -3184,32 +3203,32 @@
},
{
"id": "3ad34",
"title": "",
"text": "XXXIV. _Thankfulness_ or _Gratitude_ is the desire or zeal springing from love, whereby we endeavour to benefit him, who with similar feelings of love has conferred a benefit on us. Cf. [Prop. 39](339) and [Scol. Prop. 41](341sc).",
"title": "XXXIV.",
"text": "_Thankfulness_ or _Gratitude_ is the desire or zeal springing from love, whereby we endeavour to benefit him, who with similar feelings of love has conferred a benefit on us. Cf. [Prop. 39](339) and [Scol. Prop. 41](341sc).",
"childs": []
},
{
"id": "3ad35",
"title": "",
"text": "XXXV. _Benevolence_ is the desire of benefiting one whom we pity. Cf. [Scol. Prop. 27](327sc).",
"title": "XXXV.",
"text": "_Benevolence_ is the desire of benefiting one whom we pity. Cf. [Scol. Prop. 27](327sc).",
"childs": []
},
{
"id": "3ad36",
"title": "",
"text": "XXXVI. _Anger_ is the desire, whereby through hatred we are induced to injure one whom we hate _([Prop. 39](339))_.",
"title": "XXXVI.",
"text": "_Anger_ is the desire, whereby through hatred we are induced to injure one whom we hate _([Prop. 39](339))_.",
"childs": []
},
{
"id": "3ad37",
"title": "",
"text": "XXXVII. _Revenge_ is the desire whereby we are induced, through mutual hatred, to injure one who, with similar feelings, has injured us. _(See [Coroll. 2 Prop. 40](340c2) and [Scol.](340sc))._",
"title": "XXXVII.",
"text": "_Revenge_ is the desire whereby we are induced, through mutual hatred, to injure one who, with similar feelings, has injured us. _(See [Coroll. 2 Prop. 40](340c2) and [Scol.](340sc))._",
"childs": []
},
{
"id": "3ad38",
"title": "",
"text": "XXXVIII. _Cruelty_ or _savageness_ is the desire, whereby a man is impelled to injure one whom we love or pity.",
"title": "XXXVIII.",
"text": "_Cruelty_ or _savageness_ is the desire, whereby a man is impelled to injure one whom we love or pity.",
"childs": [
{
"id": "3ad38e",
@@ -3220,20 +3239,20 @@
},
{
"id": "3ad39",
"title": "",
"text": "XXXIX. _Fear_ is the desire to avoid a greater evil, which we dread, by undergoing a lesser evil. Cf. [Scol. Prop. 39](339sc).",
"title": "XXXIX.",
"text": "_Fear_ is the desire to avoid a greater evil, which we dread, by undergoing a lesser evil. Cf. [Scol. Prop. 39](339sc).",
"childs": []
},
{
"id": "3ad40",
"title": "",
"text": "XL. _Daring_ is the desire, whereby a man is set on to do something dangerous which his equals fear to attempt.",
"title": "XL.",
"text": "_Daring_ is the desire, whereby a man is set on to do something dangerous which his equals fear to attempt.",
"childs": []
},
{
"id": "3ad41",
"title": "",
"text": "XLI. _Cowardice_ is attributed to one, whose desire is checked by the fear of some danger which his equals dare to encounter.",
"title": "XLI.",
"text": "_Cowardice_ is attributed to one, whose desire is checked by the fear of some danger which his equals dare to encounter.",
"childs": [
{
"id": "3ad41e",
@@ -3244,8 +3263,8 @@
},
{
"id": "3ad42",
"title": "",
"text": "XLII. _Consternation_ is attributed to one, whose desire of avoiding evil is checked by amazement at the evil which he fears.",
"title": "XLII.",
"text": "_Consternation_ is attributed to one, whose desire of avoiding evil is checked by amazement at the evil which he fears.",
"childs": [
{
"id": "3ad42e",
@@ -3256,14 +3275,14 @@
},
{
"id": "3ad43",
"title": "",
"text": "XLIII. _Courtesy or deference (Humanitas seu modestia)_, is the desire of acting in a way that should please men, and refraining from that which should displease them.",
"title": "XLIII.",
"text": "_Courtesy or deference (Humanitas seu modestia)_, is the desire of acting in a way that should please men, and refraining from that which should displease them.",
"childs": []
},
{
"id": "3ad44",
"title": "",
"text": "XLIV. _Ambition_ is the immoderate desire of power.",
"title": "XLIV.",
"text": "_Ambition_ is the immoderate desire of power.",
"childs": [
{
"id": "3ad44e",
@@ -3274,26 +3293,26 @@
},
{
"id": "3ad45",
"title": "",
"text": "XLV. _Luxury_ is excessive desire, or even love of living sumptuously.",
"title": "XLV.",
"text": "_Luxury_ is excessive desire, or even love of living sumptuously.",
"childs": []
},
{
"id": "3ad46",
"title": "",
"text": "XLVI. _Intemperance_ is the excessive desire and love of drinking.",
"title": "XLVI.",
"text": "_Intemperance_ is the excessive desire and love of drinking.",
"childs": []
},
{
"id": "3ad47",
"title": "",
"text": "XLVII. _Avarice_ is the excessive desire and love of riches.",
"title": "XLVII.",
"text": "_Avarice_ is the excessive desire and love of riches.",
"childs": []
},
{
"id": "3ad48",
"title": "",
"text": "XLVIII. _Lust_ is desire and love in the matter of sexual intercourse.",
"title": "XLVIII.",
"text": "_Lust_ is desire and love in the matter of sexual intercourse.",
"childs": [
{
"id": "3ad48e",
@@ -3333,49 +3352,49 @@
},
{
"id": "4d1",
"title": "",
"title": "I.",
"text": "By _good_ I mean that which we certainly know to be useful to us.",
"childs": []
},
{
"id": "4d2",
"title": "",
"title": "II.",
"text": "By _evil_ I mean that which we certainly know to be a hindrance to us in the attainment of any good. \n \n(Concerning these terms see the [foregoing preface](4pr) towards the end.)",
"childs": []
},
{
"id": "4d3",
"title": "",
"title": "III.",
"text": "Particular things I call _contingent_ in so far as, while regarding their essence only, we find nothing therein, which necessarily asserts their existence or excludes it.",
"childs": []
},
{
"id": "4d4",
"title": "",
"title": "IV.",
"text": "Particular things I call _possible_ in so far as, while regarding the causes whereby they must be produced, we know not, whether such causes be determined for producing them. \n \n(In [Scol. 1 Prop. 33](133sc1), p. I, drew no distinction between possible and contingent, because there was in that place no need to distinguish them accurately.)",
"childs": []
},
{
"id": "4d5",
"title": "",
"title": "V.",
"text": "By _conflicting emotions_ I mean those which draw a man in different directions, though they are of the same kind, such as luxury and avarice, which are both species of love, and are contraries, not by nature, but by accident.",
"childs": []
},
{
"id": "4d6",
"title": "",
"title": "VI.",
"text": "What I mean by emotion felt towards a thing, future, present, and past, I explained in Scol. [1](318sc1) and [2](318sc2) Prop. 18, Part III, which see. \n \n(But I should here also remark, that we can only distinctly conceive distance of space or time up to a certain definite limit ; that is, all objects distant from us more than two hundred feet, or whose distance from the place where we are exceeds that which we can distinctly conceive, seem to be an equal distance from us, and all in the same plane ; so also objects, whose time of existing is conceived as removed from the present by a longer interval than we can distinctly conceive, seem to be all equally distant from the present, and are set down, as it were, to the same moment of time.)",
"childs": []
},
{
"id": "4d7",
"title": "",
"title": "VII.",
"text": "By an _end_, for the sake of which we do something, I mean a desire.",
"childs": []
},
{
"id": "4d8",
"title": "",
"title": "VIII.",
"text": "By _virtue (virtus)_ and _power_ I mean the same thing ; that is _([Prop. 7](307), p. III)_, virtue, in so far as it is referred to man, is a man's nature or essence, in so far as it has the power of effecting what can only be understood by the laws of that nature.",
"childs": []
},
@@ -4742,14 +4761,14 @@
},
{
"id": "5a1",
"title": "",
"text": "I. If two contrary actions be started in the same subject, a change must necessarily take place, either in both, or in one of the two, and continue until they cease to be contrary.",
"title": "I.",
"text": "If two contrary actions be started in the same subject, a change must necessarily take place, either in both, or in one of the two, and continue until they cease to be contrary.",
"childs": []
},
{
"id": "5a2",
"title": "",
"text": "II. The power of an effect is defined by the power of its cause, in so far as its essence is explained or defined by the essence of its cause. \n(This axiom is evident from [Prop. 7](307), p. III).",
"title": "II.",
"text": "The power of an effect is defined by the power of its cause, in so far as its essence is explained or defined by the essence of its cause. \n(This axiom is evident from [Prop. 7](307), p. III).",
"childs": []
},
{