pp1d01 se^alius

Forms | se^alius, suus^alterius, in se^in alio, intra^extra, ipso^aliud, internus^externus, intrinsecus^extrinsecus, immanens^transiens
Meaning | About things (res) and their environment. A thing itself versus other things. Within^outside something (res). Terms to express what is the thing itself, what is in the thing, and what other things there are outside the thing. These complement pairs of in/out concepts serve to discriminate between things (res) of which the operation or effect is caused by passion (from outside) or by their own action (from within). Only God = natura-sense 2 = substance is causa sui (of itself). Other things (res), by defnition all in God, can at most be adequate / partial / accidental cause of other things and in their turn can have other things as adequate / partial / accidental cause and so on, until infinity (in suo genere). In se^in alio when about ideas: ideas are things-sense-1: res-modus: A The truth (veritas) of an adequate idea is caused by the idea itself (internally) and is certain. B An inadequate idea can (by a stroke of luck during its imagination) be true (vera), but this is caused externally and never certain. C The falsity of a false idea is always caused externally, there's never anything wrong with an idea in itself (more: veritas). "Per se concipere/considerare": conceiving/considering something by thinking of it without invoking any other (per aliud)) thought or idea (instead of per aliud, per accidens also is used as a logical opposition)
Mantras [what is] | (in se, in ipso) esse, (corpus, causa, res) externa, extra Deum, extra nos, esse in se et [prf-eqv] concipere per se, (per se^per aliud) concipere, in definitions of emotions: concomitante idea causae externae
Related concepts | contingens, per se^per accidens
Occurrence | [geomap]
NOT linked: | sui where used as predicate of causa is linked to {1d01 causa sui}. Other uses of per se (ut per se notum) colloquial uses of aliud like (nihil aliud, "nothing else")

{1d03 substantia} ... that which is in itself, and is conceived through itself ...
... 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. | ... Per substantiam intelligo id quod in se est et per se concipitur hoc est id cujus conceptus non indiget conceptu alterius rei a quo formari debeat.

{1d05 modus} ... two highly technical and complicated strings expressing the same meaning ...
... the modifications [Lat: affectiones] of substance, or that which exists in, and is conceived through, something other than itself. | ... substantiae affectiones sive [mng-eqv] id quod in alio est, per quod etiam concipitur.

{1p10 attributum concipi per se} ... .conceived through itself ...
... An attribute is that which the intellect perceives of substance, as constituting its essence ... and, therefore, must be conceived through itself ... | ... Attributum enim est id quod intellectus de substantia percipit tanquam ejus essentiam constituens ... adeoque ... per se concipi debet ...

{1p18 Deus immanens transiens}: ... the complementary pair immanens^transiens (occurring only here) means the same as in se^in alio
... God is the cause of those things which are in him ... besides God there can be no substance ... nothing in itself external to God. ... God, therefore, is the indwelling and not the transient cause of all things ... | ... Deus rerum quae in ipso sunt, est causa ... extra Deum nulla potest dari substantia ... [nullae] res quae extra Deum in se sit ... Deus ergo est omnium rerum causa immanens, non vero transiens ...

{1p28 nisi alia causa finita} ... a cause other than itself ...
... Every individual thing, or everything which is finite and has a conditioned existence, cannot exist or be conditioned to act, unless it be conditioned for existence and action by a cause other than itself, which also is finite, and has a conditioned existence; and likewise this cause cannot in its turn exist, or be conditioned to act, unless it be conditioned for existence and action by another cause, which also is finite, and has a conditioned existence, and so on to infinity. | ... Quodcunque singulare sive [mng eqv] quaevis res quae finita est et determinatam habet existentiam, non potest existere nec ad operandum determinari nisi ad existendum et operandum determinetur ab alia causa quae etiam finita est et determinatam habet existentiam et rursus haec causa non potest etiam existere neque ad operandum determinari nisi ab alia quae etiam finita est et determinatam habet existentiam, determinetur ad existendum et operandum et sic in infinitum.

{2d04 idea (cognitia) adaequata} ... in se vital to the definition of adaequatio ... but conceivability-through-itself does not work for most adequate ideas. That works only for substantia (see above quote of {1d03}) and attributi (see above quote of {1p10}) ...
... 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. | ... Per ideam adaequatam intelligo ideam quae quatenus in se sine relatione ad objectum consideratur, omnes verae ideae proprietates sive [mng-eqv] denominationes intrinsecas habet.

{2post03 externis plurimis modis afficitur} ... after an introduction to the nature of bodies (starting {2a2.2}) deductive elements (starting from this one) concentrate on impacts by external bodies on the human body ...
... human body ... affected in a variety of ways by external bodies ... | ... corpus humanum ... a corporibus externis plurimis modis afficitur ...

2p29s rerum nempe fortuito occursu ... actio and passio of the mind provisionally explained using the terms externa and interna ...
... the mind has not an adequate but only a confused knowledge of itself, its own body, and of external bodies, whenever it perceives things after the common order of nature; that is, whenever it is determined from without, namely, by the fortuitous play of circumstance, to regard this or that; not at such times as it is determined from within, that is, by the fact of regarding several things at once, to understand their points of agreement, difference, and contrast. Whenever it is determined in anywise from within, it regards things clearly and distinctly, as I will show below ... | ... mens nec sui ipsius nec sui corporis nec corporum externorum adaequatam sed confusam tantum et mutilatam cognitionem habeat quoties ex communi naturae ordine res percipit hoc est quoties externe, ex rerum nempe fortuito occursu, determinatur ad hoc vel illud contemplandum et non quoties interne, ex eo scilicet quod res plures simul contemplatur, determinatur ad earundem convenientias, differentias et oppugnantias intelligendum; quoties enim hoc vel alio modo interne disponitur, tum res clare et distincte contemplatur, ut infra ostendam ...

{2p30 duratione inadaequatam cognitionem} ... other things determine the limits of some thing's duration ...
... The duration of our body does not depend on its essence ... nor on the absolute nature of God ... [Our body] is conditioned to exist and operate by causes, which in their turn are conditioned to exist and operate in a fixed and definite relation by other causes, these last again being conditioned by others, and so on to infinity ... | ... Nostri corporis duratio ab ejus essentia non dependet ... nec etiam ab absoluta Dei natura ... [Nostri corporis] ad existendum et operandum determinatur a talibus causis quae etiam ab aliis determinatae sunt ad existendum et operandum certa ac determinata ratione et hae iterum ab aliis et sic in infinitum ...

{3p04 nisi a causa externa destrui} ... causa externa exclusively in charge of destroying things ...
... Nothing can be destroyed, except by a cause external to itself. | ... Nulla res nisi a causa externa potest destrui.

{3p08 Conatus tempus indefinitum involvit} ... conatus only has external checks ...
... The endeavour, whereby a thing endeavours to persist in its own being, involves no finite time, but an indefinite time. | ... Conatus quo unaquque res in suo esse perseverare conatur, nullum tempus finitum sed indefinitum involvit.
... If it involved a limited time, which should determine the duration of the thing, it would then follow solely from that power whereby the thing exists, that the thing could not exist beyond the limits of that time, but that it must be destroyed; but this ... is absurd ... Wherefore the endeavour wherewith a thing exists involves no definite time; but, contrariwise, since ... it will by the same power whereby it already exists always continue to exist, unless it be destroyed by some external cause, this endeavour involves an indefinite time. | ... Si enim tempus limitatum involveret quod rei durationem determinaret, tum ex sola ipsa potentia qua res existit, sequeretur quod res post limitatum illud tempus non posset existere sed quod deberet destrui; atqui hoc ... est absurdum ... ergo conatus quo res existit, nullum tempus definitum involvit sed contra quoniam ... si a nulla externa causa destruatur, eadem potentia qua jam existit, existere perget semper, ergo hic conatus tempus indefinitum involvit ...

{3de06 amor} ... starting with amor, idea causae (also called: res) externae densely occur in defining emotions ...
... Love is pleasure, accompanied by the idea of an external cause. | ... Amor est laetitia concomitante idea causae externae.

{5p02 animi commotionem destruentur} ... reordering ideas (about external causes) into adaequatio destroys distracting emotions ...
... If we remove a disturbance of the spirit, or emotion, from the thought of an external cause, and unite it to other thoughts, then will the love or hatred towards that external cause, and also the vacillations of spirit which arise from these emotions, be destroyed ... | ... Si animi commotionem seu [non-excl non-exh] affectum a causae externae cogitatione amoveamus et aliis jungamus cogitationibus, tum amor seu [excl non-exh] odium erga causam externam ut et animi fluctuationes quae ex his affectibus oriuntur, destruentur ...

Equivalence claims involving se^alius
{1d02} [notes] | 1. finite in its kind 2, That thing which can be limited by another thing of the same nature. | 1. in suo genere finita 2. [Ea res] quae alia ejusdem naturae terminari potest.
{1d03} [notes] | 1. substance 2. that which is in itself and is conceived by itself 3. that of which a conception can be formed independently of any other conception. | 1. substantiam 2. id quod in se est et per se concipitur 3. id cujus conceptus non indiget conceptu alterius rei a quo formari debeat.
{1d05} [notes] | 1. mode 1. modifications [Lat: affectiones] of substance 3. that which exists in, and is conceived through, something other than itself. | 1. modum 2. substantiae affectiones 3. id quod in alio est, per quod etiam concipitur.
{1d07} [notes] | 1. necessary 2. constrained, 3. that thing which is determined by something external to itself to a fixed and definite method of existence or action. | 1. Necessaria 2. coacta 3. [ea res] quae ab alio determinatur ad existendum et operandum certa ac determinata ratione.
{1a05} | [About things] 1. which have nothing in common 2. [which] cannot be understood, the one by means of the other 3. the conception of one does not involve the conception of the other. | [De reis] 1. Quae ihil commune cum se invicem habent 2. per se invicem intelligi non possunt 3. conceptus unius alterius conceptum non involvit.
{1p02} | [About things] 1. exist in itself, and be conceived through itself 2. the conception of one does not imply the conception of the other. | [De reis] 1. in se debet esse et per se debet concipi 2. conceptus unius conceptum alterius non involvit.
{1p06} | 1. one can(not) be the cause of the other 2. the other can(not) be produced by [it] | 1. una alterius causa esse (nequit) 2. ab alia (non) potest produci
{1p33} | 1. If things could have been of a different nature 2. [If things] have been conditioned to act in a different way, so that the order of nature would have been different, | 1. [si res] alterius naturae potuissent esse 2. [si res] alio modo ad operandum determinari ut naturae ordo alius esset
{2d04} [notes] | 1. adequate idea 2. 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. | 1. [ideam] adaequatam 2. [ideam] quae quatenus in se sine relatione ad objectum consideratur, omnes verae ideae proprietates sive [mng eqv] denominationes intrinsecas habet.
{2p09} | [about ideas as causes] 1. Another idea 2. God in as far he is considered affected by another idea | [De ideis quatenus causis] 1. alia idea 2. Deus quatenus alia idea affectus consideratur
{2p17} | [the human mind contemplates the external body as ... ] 1. actually existing 2. present to itself | [mens humana corpus externum contemplabitur ut ... ] 1. actu existens 2. sibi praesens
{2p19} | [About God = natura-sense 2 = substance and the human mind] 1. God has the idea of the human body 2. [God = natura-sense 2 = substance] knows the human body, in so far as he is affected by very many other ideas, and not in so far as he constitutes the nature of the human mind | [De deo et menti humane] 1. [Deus] ideam corporis humani habet 2. [Deus] corpus humanum cognoscit quatenus plurimis aliis ideis affectus est et non quatenus naturam humanae mentis constituit
{2p25} | 1. an adequate knowledge of the external body is not in God, in so far as he has the idea of the modification [Lat: affectiones] of the human body 2. the idea of the modification [Lat: affectiones] of the human body does not involve an adequate knowledge of the external body. | 1. corporis externi adaequata cognitio in Deo non est quatenus ideam affectionis humani corporis habet 2. idea affectionis corporis humani adaequatam corporis externi cognitionem non involvit.
{3d02} [notes] | 1. acting 2. anything takes place, either within us or externally to us, whereof we are the adequate cause 3. through our nature something takes place within us or externally to us, which can through our nature alone be clearly and distinctly understood. | 1. agere 2. aliquid in nobis aut [excl exh] extra nos fit cujus adaequata sumus causa 3. ex nostra natura aliquid in nobis aut [excl exh] extra nos sequitur quod per eandem solam potest clare et distincte intelligi.