pp2d03 mens, -tis

Meaning | Mind. The human mind is a complex idea in the attribute of thought (cogitatio [att]), existing in unity with something of the attribute of extension: a human body. The mind changes as a result of its operations (cogitatio-operatio). One of those operations is the perception (percipere) or sensing (sentire) of the corporeal impacts (affectiones) on the human body with which it is united. The traces of those impacts, or vestigia, are imagines that cause formation of ideas in the mind called imaginationes. But the mind also perceives/senses its own ideas, thus creating new ideas. Other mind operations do the same. Those are: concipere, considerare, contemplare, comprehendere, intelligere and ratiocinare. The emotions (affectus), like desire, love etc. are also operations of the mind, as is will (voluntas). Imagination and perception are passive mind operations, but the mind can also perform active operations: intelligere and ratiocinare are explicitly claimed active. N.B. The brain (cerebrum) is NOT an idea like the mind but an extended thing.
Subsets (kinds) | Mind of the slave, and that of the free man: pp4p67 liberus^servus
Mantras [what is] | mens humana mens nostra
Related concepts | animus (soul)
Occurrence | [geomap] Densely preoccurring in scholia. The special subject of Part II.

{1p31 Intellectus naturatam naturantem} ... will, desire, love etc. are modi cogitandi, particular modes of thinking, different from thoughts themselves. They are mind-operations (cogitatio-operatio), like intellectus actu ...
... intellect in function ... as will, desire, love, &c ... passive nature ... | Intellectus actu ... ut et voluntas, cupiditas, amor etc. ... Naturam naturatam ...

{2d03 idea} ... mind forms ideas ...
... idea ... mental conception which is formed by the mind as a thinking thing. | ... ideam ... mentis conceptum quem mens format propterea quod res est cogitans.

{2p11 mentis humanae} ... the mind is first of all the idea of the human body, here called "some particular thing" that really (actu) exists ...
... The first element, which constitutes the actual being of the human mind, is the idea of some particular thing actually existing ... | ... Primum quod actuale mentis humanae esse constituit, nihil aliud est quam idea rei alicujus singularis actu existentis ...

{2p11c mens partem infiniti intellectus Dei} ... the mind is part of the intellect of God = natura-sense 2 = substance ...
... the human mind is part of the infinite intellect of God; thus when we say, that the human mind perceives this or that, we make the assertion, that God has this or that idea, not in so far as he is infinite, but in so far as he is displayed through the nature of the human mind, or in so far as he constitutes the essence of the human mind; and when we say that God has this or that idea, not only in so far as he constitutes the essence of the human mind, but also in so far as he, simultaneously with the human mind, has the further idea of another thing, we assert that the human mind perceives a thing in part or inadequately. | ... mentem humanam partem esse infiniti intellectus Dei ac proinde cum dicimus mentem humanam hoc vel [excl non-exh] illud percipere, nihil aliud dicimus quam quod Deus non quatenus infinitus est sed quatenus per naturam humanae mentis explicatur sive [mng-eqv] quatenus humanae mentis essentiam constituit, hanc vel [excl non-exh] illam habet ideam et cum dicimus Deum hanc vel [excl non-exh] illam ideam habere non tantum quatenus naturam humanae mentis constituit sed quatenus simul cum mente humana alterius rei etiam habet ideam, tum dicimus mentem humanam rem ex partesive sive [mng-eqv] inadaequate percipere.

{2p12 objecto ideae contingit, debet percipi} ... the mind does not perceive all there is in the body, but only what takes place (contingit) ... and of what takes place, all ...
... nothing can take place in that body without being perceived by the mind ... | ... nihil in ... corpore poterit contingere quod a mente non percipiatur ...

{2p13 corpus objectum mentem} ... corpus in this quote means corpus humanus (human body) ...
... The object of the idea constituting the human mind is the body, in other words a certain mode of extension which actually exists ... | ... Objectum ideae humanam mentem constituentis est corpus sive [mng-eqv] certus modus actu existens ...

{2p13c ipsum sentimus existere} ... humans can safely trust the mind's perceptions of their own bodies ...
... the human consists of mind and body and ... the human body exists exactly as we perceive it ... | ... hominem mente et corpore constare et corpus humanum prout ipsum sentimus existere.

2p13s mentis et corporis unionem, praestantiorem realitatis ... to understand the human mind we first need to understand the human body ...
... in order to determine, wherein the human mind differs from other things, and wherein it surpasses them, it is necessary for us to know the nature of its object, that is, of the human body ... | ... ad determinandum quid mens humana reliquis intersit quidque reliquis praestet, necesse nobis est ejus objecti ut diximus hoc est corporis humani naturam cognoscere ...

2p13s mentis et corporis unionem, praestantiorem realitatis ... not only people, not only animals, but all things have a mind (see also below quote of 3p01) ...
... individual things, all of which, though in different degrees, are animated. For of everything there is necessarily an idea in God, of which God is the cause, in the same way as there is an idea of the human body ... | ... reliqua individua pertinent, quae omnia quamvis diversis gradibus animata tamen sunt. Nam cujuscunque rei datur necessario in Deo idea cujus Deus est causa eodem modo ac humani corporis ideae ...

{2p14 Mens plurima percipiendum} ... the mind perceives whenever the body receives ...
... The human mind is capable of perceiving a great number of things, and is so in proportion as its body is capable of receiving a great number of impressions ... | ... Mens humana apta est ad plurima percipiendum et eo aptior quo ejus corpus pluribus modis disponi potest ...

{2p15 Idea mentis composita} ... the thing called mind is the idea of its body ...
...The idea constituting the actual being of the human mind is the idea of the body ... | ... Idea quae esse formale humanae mentis constituit, est idea corporis ...

{2p16c1 plurimorum corporum naturam} ... the human mind is an idea that perceives ... it perceives the nature of bodies ...
... the human mind perceives the nature of a variety of bodies, together with the nature of its own. | ... mentem humanam plurimorum corporum naturam una cum sui corporis natura percipere.

{2p17c quamvis non existant nec praesentia} ... Ethica's underlying corpuscular protoneurology of perception ... after the disappearance of an external body that affected the mind's body (and after the mind has perceived its impact), it has left a trace (elsewhere literally called vestigium) ...
...The mind is able to regard as present external bodies, by which the human body has once been affected, even though they be no longer in existence or present. | ... Mens corpora externa a quibus corpus humanum semel affectum fuit, quamvis non existant nec praesentia sint, contemplari tamen poterit velut [mng-eqv] praesentia essent.
... When external bodies determine the fluid parts of the human body, so that they often impinge on the softer parts, they change the surface of the last named ... hence ... they are refracted therefrom in a different manner from that which they followed before such change; and, further, when afterwards they impinge on the new surfaces by their own spontaneous movement, they will be refracted in the same manner, as though they had been impelled towards those surfaces by external bodies; consequently, they will, while they continue to be thus refracted, affect the human body in the same manner, whereof the mind ... will again take cognizance-that is ... the mind will again regard the external body as present, and will do so, as often as the fluid parts of the human body impinge on the aforesaid surfaces by their own spontaneous motion. Wherefore, although the external bodies, by which the human body has once been affected, be no longer in existence, the mind will nevertheless regard them as present, as often as this action of the body is repeated ... | ... Dum corpora externa corporis humani partes fluidas ita determinant ut in molliores spe impingant, earum plana ... mutant, unde fit ... ut inde alio modo reflectantur quam antea solebant et ut etiam postea iisdem novis planis spontaneo suo motu occurrendo eodem modo reflectantur ac cum a corporibus externis versus illa plana impulsae sunt et consequenter ut corpus humanum dum sic reflex moveri pergunt, eodem modo afficiant, de quo mens ... iterum cogitabit hoc est ... mens iterum corpus externum ut praesens contemplabitur et hoc toties quoties corporis humani partes fluid spontaneo suo motu iisdem planis occurrent. Quare quamvis corpora externa a quibus corpus humanum affectum semel fuit, non existant, mens tamen eadem toties ut praesentia contemplabitur quoties haec corporis actio repetetur ...

2p17s Videmus itaque non sunt veluti praesentia ... this scholium is called imaginationis definitionem in {5p21} and allows in association with other quotes below to infer the steps in the process from body-impact to imago and then to imagined idea (called imaginatio NOT imago): ... 1. an external body makes an impact on the human body ... 2. the resulting affectiones of the human body are called imagines (elsewhere vestigia) ... 3. perceptio by the mind produces ideas in the mind of those affectiones ... 4. the effect of the impact, the imprint, also called -see other quotes of this page- vestigium, remains in the body after the impact: vestigia-imagines are durable ... 5. when the mind recalls the idea of such an imago-vestigium but in association with an inadequate idea of the external body that caused it, the mind is said to imagine. N.B. An imago is part of the human body (corpus humanus) but the verb imaginare denotes a cogitatio-operatio, an operation of the mind (mens) ... Inadequacy of ideas comes about NOT by imagination ITSELF but by the absence of other adequate ideas able to adequately "qualify" the imagined idea (think of seeing something that looks like unicorn and by apt thinking determining what the visual impression is really caused by). Ability to thus imagine a thing in itself is necessarily, and in all cases, positive mind-power, but it strengthens or weakens you depending on whether or not in addition you have the adequate ideas necessary to save you from wrong conclusions ...
... to retain the usual phraseology, the modifications [Lat: affectiones] of the human body, of which the ideas represent external bodies as present to us, we will call the images of things, though they do not recall the figure of things. When the mind regards bodies in this fashion, we say that it imagines. I will here draw attention to the fact, in order to indicate where error lies, that the imaginations of the mind, looked at in themselves, do not contain error. The mind does not err in the mere act of imagining, but only in so far as it is regarded as being without the idea, which excludes the existence of such things as it imagines to be present to it. If the mind, while imagining non-existent things as present to it, is at the same time conscious that they do not really exist, this power of imagination must be set down to the efficacy of its nature, and not to a fault ... | ... ut verba usitata retineamus, corporis humani affectiones quarum ideae corpora externa velut nobis praesentia repraesentant, rerum imagines vocabimus tametsi rerum figuras non referunt. Et cum mens hac ratione contemplatur corpora, eandem imaginari dicemus. Atque hic ut quid sit error indicare incipiam, notetis velim mentis imaginationes in se spectatas nihil erroris continere sive mentem ex eo quod imaginatur, non errare sed tantum quatenus consideratur carere idea quae existentiam illarum rerum quas sibi praesentes imaginatur, secludat. Nam si mens dum res non existentes ut sibi praesentes imaginatur, simul sciret res illas revera non existere, hanc sane imaginandi potentiam virtuti suae naturae ...

{2p18 pluribus corporibus simul} ... not only intelligere, understanding, but also imagining (a passive operaton) is an operatio of the mind ...
... the mind ... imagines ... [something] | ... mens ... aliquod imaginabitur ...

{2p19 Mens nisi per affectionum} ... the mind is the idea or [mng-eqv] the knowledge of the body but only

God = natura-sense 2 = substance has that idea (of the human's body). The human mind itself unfortunately only has ideas of the affections (changes resulting from impacts) of its body ... wherever no affectiones have occurred the mind has no knowledge of its body ...
... The human mind has no knowledge of the body, and does not know it to exist, save through the ideas of the modifications [Lat: affectiones] whereby the body is affected. ... Mens humana ipsum humanum corpus non cognoscit nec ipsum existere scit nisi per ideas affectionum quibus corpus afficitur.
... God has the idea of the human body, or 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 ...
... the ideas of the modifications [Lat: affectiones] of body are in God, in so far as he constitutes the nature of the human mind ... ... Deus ... ideam corporis humani habet sive [mng eqv] corpus humanum cognoscit quatenus plurimis aliis ideis affectus est et non quatenus naturam humanae mentis constituit ...
... ideae affectionum corporis in Deo sunt quatenus humanae mentis naturam constituit ...

{2p21 mentis idea menti mens corpori} ...the mind is an idea {2{2p15} but also has an idea of itself. This is how is that second idea is united to the mind ...
... idea of the mind is united to the mind in the same way as the mind is united to the body. | ... mentis idea eodem modo unita est menti ac ipsa mens unita est corpori.

{2p22 Mens corporis affectiones etiam affectionum ideas} ... even though the object of the mind is the body {2p13 corpus objectum mentem}, the mind also perceives other things than bodies, namely ideas ...
... human mind perceives not only the modifications [Lat: affectiones] of the body, but also the ideas of such modifications [Lat: affectiones]. | ... Mens humana non tantum corporis affectiones sed etiam harum affectionum ideas percipit.

{2p23 Mens se non cognoscit nisi} ... I only partially know my own mind ... only God perfectly knows it ...
... The mind does not know itself, except in so far as it perceives the ideas of the modifications of the body. | ... Mens se ipsam non cognoscit nisi quatenus corporis affectionum ideas percipit.

{2p24 Mens partium corpus non involvit} ... in the attribute of thought, there is our mind, not knowing itself perfectly. The mind's parallel {2p07} counterpart in the attribute of extension is a body. The imperfectness of the mind's self-knowledge in thought is mirrored in extension by the body-parts of not communicating in a perfectly fixed relation ...
... The human mind does not involve an adequate knowledge of the parts composing the human body. | ... Mens humana partium corpus humanum componentium adaequatam cognitionem non involvit..
... The parts of the human body are highly complex individuals ... whose parts ... can be separated from the human body without in any way destroying the nature and distinctive quality of the latter, and they can communicate their motions ... to other bodies in another relation ... | ... Sunt enim partes humani corporis ... valde composita individua quorum partes ... a corpore humano, servata omnino ejusdem natura et forma, segregari possunt m motusque suos ... aliis corporibus a alia ratione communicare ...

{2p29c mentem confusam tantum cognitionem} ... summarizing corollary ...
... the human mind, when it perceives things after the common order of nature, has not an adequate but only a confused and fragmentary knowledge of itself, of its own body, and of external bodies. For the mind does not know itself, except in so far as it perceives the ideas of the modifications [Lat: affectiones] of body ... It only perceives its own body ... through the ideas of the modifications [Lat: affectiones], and only perceives external bodies through the same means; thus, in so far as it has such ideas of modification [Lat: affectiones], it has not an adequate knowledge of itself ... nor of its own body ... nor of external bodies ... but only a fragmentary and confused knowledge thereof ... | ... mentem humanam quoties ex communi naturae ordine res percipit, nec sui ipsius nec sui corporis nec corporum externorum adaequatam sed confusam tantum et mutilatam habere cognitionem. Nam mens se ipsam non cognoscit nisi quatenus ideas affectionum corporis percipit ... Corpus autem suum ... non percipit nisi per ipsas affectionum ideas per quas etiam tantum ... corpora externa percipit atque adeo quatenus eas habet, nec sui ipsius ... nec sui corporis ... nec corporum externorum ... habet adaequatam cognitionem sed tantum ... mutilatam et confusam ...

{2p36 ideae inadaequatae et confusae eadem necessitate} ... inadequacy is NOT a property of ideas in themselves but of the relations (ordo et connexio) of ideas in an imperfect mind ...
... All ideas are in God ... and in so far as they are referred to God are ... adequate; therefore there are no ideas confused or inadequate, except in respect to a particular mind ... | ... Ideae omnes in Deo sunt et quatenus ad Deum referuntur, sunt ... adaequatae adeoque nullae inadaequatae nec confusae sunt nisi quatenus ad singularem alicujus mentem referuntur ...

{2p47 Mens adaequatam cognitionem Dei} ... the mind can perceive "from its ideas" (ex quibus) ...
... The ... mind has ideas ... from which ... it perceives itself and its own body ... and external bodies ... as actually existing ... | ... Mens ... ideas habet ... ex quibus ... se suumque corpus ... et ... corpora externa ut actu existentia percipit ...

{3p01 mens agit patitur ideas} ... the linchpin holding Ethica together ... why our mind can be active ... proven from the relation between idea adaequata and causa adaequata ...
... Our mind is in certain cases active, and in certain cases passive. In so far as it has adequate ideas it is necessarily active, and in so far as it has inadequate ideas, it is necessarily passive ... | ... ..Mens nostra quaedam agit, quaedam vero patitur nempe quatenus adaequatas habet ideas eatenus quaedam necessario agit et quatenus ideas habet inadaequatas eatenus necessario quaedam patitur. ..
... In every human mind there are some adequate ideas, and some ideas that are fragmentary and confused ... Those ideas which are adequate in the mind are adequate also in God, inasmuch as he constitutes the essence of the mind ... and those which are inadequate in the mind are likewise ... adequate in God, not inasmuch as he contains in himself the essence of the given mind alone, but as he, at the same time, ... | ... Cujuscunque humanae mentis ideae ali adaequatae sunt, ali autem mutilatae et confusae ... Ideae autem quae in alicujus mente sunt adaequatae, sunt in Deo adaequatae quatenus ejusdem mentis essentiam constituit ... et quae deinde inadaequatae sunt in mente, sunt etiam in Deo ... adaequatae non quatenus ejusdem solummodo mentis essentiam sed etiam quatenus ...
{3p01 mens agit patitur ideas} continued ... ... minds of other things ... .aliarum rerum mentes ...
... contains the minds of other things ... | ... aliarum rerum mentes in se simul continet ...
... Again, from any given idea some effect must necessarily follow ... God is the adequate cause ... not inasmuch as he is infinite, but inasmuch as he is conceived as affected by the given idea ... | ... Deinde ex data quacunque idea aliquis effectus sequi necessario debet ... cujus ... Deus causa est adaequata ... non quatenus infinitus est sed quatenus data illa idea affectus consideratur ...
... But of that effect whereof God is the cause, inasmuch as he is affected by an idea which is adequate in a given mind, of that effect ... the mind in question is the adequate cause ... | ... At ejus effectus cujus Deus est causa quatenus affectus est idea quae in alicujus mente est adaequata, illa eadem mens est causa adaequata ...
... Therefore our mind, in so far as it has adequate ideas ... is in certain cases necessarily active; this was our first point ... | ... Ergo mens nostra ... quatenus ideas habet adaequatas, quaedam necessario agit, quod erat primum ...
... whatsoever necessarily follows from the idea which is adequate in God, not by virtue of his possessing in himself the mind of one man only, but by virtue of his containing, together with the mind of that one man, the minds of other things also, of such an effect ... the mind of the given man is not an adequate, but only a partial cause ... | ... quicquid necessario sequitur ex idea quae in Deo est adaequata, non quatenus mentem unius hominis tantum sed quatenus aliarum rerum mentes simul cum ejusdem hominis mente in se habet, ejus ... illius hominis mens non est causa adaequata sed partialis ...
... the mind, inasmuch as it has inadequate ideas, is in certain cases necessarily passive; this was our second point ... | ... mens quatenus ideas inadaequatas habet, quaedam necessario patitur. Quod erat secundum ...

{3p02 Nec corpus mentem determinare potest} ... this quote is puzzling when related to percipere, claimed a passive operation of the mind ...
... Body cannot determine mind to think ... | ... Nec corpus mentem ad cogitandum ... determinare potest.

3p09s conatus voluntas appetitus essentia cupiditas ... endeavour, appetite and desire compared ...
... endeavour, when referred solely to the mind, is called will, when referred to the mind and body in conjunction it is called appetite ... ... Desire is appetite with consciousness thereof ... .in no case do we strive for, wish for, long for, or desire anything, because we deem it to be good, but on the contrary we deem a thing to be good, because we strive for it, wish for it, long for it, or desire it | ... conatus cum ad mentem solam refertur, voluntas appellatur sed cum ad mentem et corpus simul refertur, vocatur appetitus ... ..cupiditas est appetitus cum ejusdem conscientia. ... nihil nos conari, velle, appetere neque cupere quia id bonum esse judicamus sed contra nos propterea aliquid bonum esse judicare quia id conamur, volumus

{3p11 agendi potentiam mentis cogitandi} ... using agendi for the body and cogitandi for the mind, should not be thought to imply that only the body can act (agere) ...
... Whatsoever increases or diminishes, helps or hinders the power of activity in our body, the idea thereof increases or diminishes, helps or hinders the power of thought in our mind. | ... Quicquid corporis nostri agendi potentiam auget vel [excl non-exh] minuit, juvat vel [non-excl non-exh] coercet, ejusdem rei idea mentis nostrae cogitandi potentiam auget vel [excl non-exh] minuit, juvat vel [excl non-exh] coercet.

{5p01 ordinantur concatenantur mente corpore} ... {2p07} applied to the human being ...
... Even as thoughts and the ideas of things are arranged and associated in the mind, so are the modifications [Lat: affectiones] of body or the images of things precisely in the same way arranged and associated in the body. | ... Prout cogitationes rerumque [non-excl non-exh] ideae ordinantur et concatenantur in mente, ita corporis affectiones seu [mng eqv] rerum imagines ad amussimae ordinantur et concatenantur in corpore.

5p10s efficere possumus ut non malis affectibus afficiamur ... a curious practical quick start reordering guide for minds ... containing many new expressions denoting actions, actiones in the technical sense, of the mind, such as: memoriae mandare, continuo applicare, in promptu habere ... (see there)
... The best we can do ... so long as we do not possess a perfect knowledge of our emotions, is to ... | Optimum ... quod efficere possumus quamdiu nostrorum affectuum perfectam cognitionem non habemus, est ...

5p20s nullum affectum directe contrarius ... features a summary quoted here, with references, of the mind's power over the emotions, that is: a summary of what enables the mind to be active in the technical sense ...
... the mind's power over the emotions consists:-- I. In the actual knowledge of the emotions (V. iv. note). II. In the fact that it separates the emotions from the thought of an external cause, which we conceive confusedly (V. ii. and V. iv. note). III. In the fact, that, in respect to time, the emotions referred to things, which we distinctly understand, surpass those referred to what we conceive in a confused and fragmentary manner (V. vii.). IV. In the number of causes whereby those modifications [Lat: affectiones][17] are fostered, which have regard to the common properties of things or to God (V. ix. xi.). V. Lastly, in the order wherein the mind can arrange and associate, one with another, its own emotions (V. x. note and xii. xiii. xiv.) ... | ... mentis in affectus potentiam consistere I. in ipsa affectuum cognitione (vide scholium propositionis 4 hujus 5p04s). II. in eo quod affectus a cogitatione causae externae quam confuse imaginamur, separat (vide propositionem 2 {5p02} cum scholio propositionis 4 hujus 5p04s). III. in tempore quo affectiones quae ad res quas intelligimus referuntur, illas superant quae ad res referuntur quas confuse seu mutilate concipimus (vide propositionem 7 hujus). IV. in multitudine causarum a quibus affectiones quae ad rerum communes proprietates vel ad Deum referuntur, foventur (vide propositiones 9 {5p09} et 11 {5p11} hujus). V. denique in ordine quo mens suos affectus ordinare et invicem concatenare potest (vide scholium propositionis 10 5p10s et insuper propositiones 12 {5p12}, 13 {5p13} et 14 {5p14} hujus).

{5p23 Mens non absolute destrui} ... at the moment of destruction of "this or that" human being, part of the associated mind behaves unlike the body and "remains" ... this is puzzling under the isomorphic structure of the attributes {2p07} and under quote of 2p13s implying that not only humans, but everything has a mind, echoed in the quote of {3p01} above ...
... The human mind cannot be absolutely destroyed with the body, but there remains of it something which is eternal. | ... Mens humana non potest cum corpore absolute destrui sed ejus aliquid remanet quod aeternum est.

5p23s Nec tamen fieri potest ut recordemur nos ante corpus exstitisse ... our memory cannot not be eternal since our body cannot have received imprints (traces, down here vestigia, elsewhere called affectiones, imagines) before it existed, yet "we feel" (sentimus) that our mind (and "our mind" is the compound structure of ideas of all imprints of the body since it came into being) is eternal ... puzzling in context of {2p07} ...
... This ... expresses the essence of the body under the form of eternity, is, as we have said, a certain mode of thinking, which belongs to the essence of the mind, and is necessarily eternal. Yet it is not possible that we should remember that we existed before our body, for our body can bear no trace of such existence, neither can eternity be defined in terms of time, or have any relation to time. But, notwithstanding, we feel and know that we are eternal. For the mind feels those things that it conceives by understanding, no less than those things that it remembers ... we do not remember that we existed before the body, yet we feel that our mind, in so far as it involves the essence of the body, under the form of eternity, is eternal, and that thus its existence cannot be defined in terms of time, or explained through duration. Thus our mind can only be said to endure, and its existence can only be defined by a fixed time, in so far as it involves the actual existence of the body. Thus far only has it the power of determining the existence of things by time, and conceiving them under the category of duration. | ... haec ... quae corporis essentiam sub specie aeternitatis exprimit, certus cogitandi modus qui ad mentis essentiam pertinet quique necessario aeternus est. Nec tamen fieri potest ut recordemur nos ante corpus exstitisse quandoquidem nec in corpore ulla ejus vestigia dari nec aeternitas tempore definiri nec ullam ad tempus relationem habere potest. At nihilominus sentimus experimurque nos aeternos esse. Nam mens non minus res illas sentit quas intelligendo concipit quam quas in memoria habet ... non recordemur nos ante corpus exstitisse, sentimus tamen mentem nostram quatenus corporis essentiam sub aeternitatis specie involvit, aeternam esse et hanc ejus existentiam tempore definiri sive per durationem explicari non posse. Mens igitur nostra eatenus tantum potest dici durare ejusque existentia certo tempore definiri potest quatenus actualem corporis existentiam involvit et eatenus tantum potentiam habet rerum existentiam tempore determinandi easque sub duratione concipiendi.

{5p31 Tertium mente aeterna} ... the mind is the causa formalis of knowledge type 3, its highest {5p25} endeavour ...
... ..The third kind of knowledge depends on the mind, as its formal cause, in so far as the mind itself is eternal. | ... Tertium cognitionis genus pendet a mente tanquam a formali causa quatenus mens ipsa aeterna est.
... the mind ... in so far as it is eternal, is the adequate or formal cause of such knowledge ... | ... mens ... quatenus aeterna est, causa est adaequata seu [mng-eqv.] formalis ...

{5p38 secundo tertio cognitionis minus mali minus timet} ... eternal life for the mind (see above) but your imaginatio (cognitio primo genere) will not reach heaven ... the better your knowledge (2nd and 3rd kind) gets, the larger will be the part of your mind remaining ("remanet") in eternity ...
... In proportion as the mind understands more things by the second and third kind of knowledge ... less fear of death. | PROPOSITIO XXXVIII: Quo plures res secundo et tertio cognitionis genere mens intelligit ... mortem minus timet.
... The mind's essence consists in knowledge ... therefore, in proportion as the mind understands more things by the second and third kinds of knowledge, the greater will be the part of it that endures ... | ... Mentis essentia in cognitione consistit ... quo igitur mens plures res cognoscit secundo et tertio cognitionis genere, eo major ejus pars remanet ...

5p40s mens nostra alio cogitandi modo determinatur et hic iterum ... the section on the "remaining" or immortal part of the mind (starting {5p23}) is terminated here in 5p40s with a characterization of that subject using the phrase mente quatenus sine relatione ad corporis existentiam that is puzzling in the context of {2p07}, where things between different attributes have no direct causation/relation with each other and are only ismorphic since they are two explications of one and the same substance, which would mean that also the human body and human mind 1. have no direct mutual relation and 2. whatever "remains" of one in one attribute, should have a "remaining" isomorphic counterpart in the other ...
... Such are the doctrines which I had purposed to set forth concerning the mind, in so far as it is regarded without relation to the body ... | ... Haec sunt quae de mente quatenus sine relatione ad corporis existentiam consideratur, ostendere constitueram ...

Equivalence claims involving mens, -tis
{2d03} [notes] | 1. idea 2. the mental conception which is formed by the mind as a thinking thing. | 1. ideam 2. mentis conceptum quem mens format propterea quod res est cogitans.
{2p11c} | [about God = natura-sense 2 = substance] 1. so far as he is displayed through the nature of the human mind 2. in so far as he constitutes the essence of the human mind | [De Deo] 1. quatenus per naturam humanae mentis explicatur 2. quatenus humanae mentis essentiam constituit
{2p12} | [About all that comes to pass in the object of the idea, which constitutes the human mind] 1. [it] must be perceived by the human mind 2. there will necessarily be an idea [of it] in the human mind. | [De quicquid in objecto ideae humanam mentem constituentis contingit] 1. id ab humana mente debet percipi 2. ejus rei dabitur in mente necessario idea
{2p12} | 1. Whatsoever comes to pass in the object of the idea, which constitutes the human mind, must be perceived by the human mind, or there will necessarily be an idea in the human mind of the said occurrence. 2. if the object of the idea constituting the human mind be a body, nothing can take place in that body without being perceived by the mind. | 1. uicquid in objecto ideae humanam mentem constituentis contingit, id ab humana mente debet percipi sive [mng eqv] ejus rei dabitur in mente necessario idea 2. si objectum ideae humanam mentem constituentis sit corpus, nihil in eo corpore poterit contingere quod a mente non percipiatur.
{2p12} | [About the knowledge of things] 1. will necessarily be in the mind 2. the mind perceives it | [De rebus cognitioni] 1.erit necessario in mente 2. mens id percipit
{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
{2p29} | [About the ideas of affections of the human body] 1. do not involve an adequate knowledge of the said body 2. does not adequately express its nature 3. they do not adequately agree with the nature of the mind 4. the ideas of such ideas do not adequately express the nature of the human mind 5. [the ideas of such ideas] do not involve an adequate knowledge thereof. | [De ideis affectionis corporis humani] 1. adaequatam ipsius corporis cognitionem non involvit 2. ejus naturam adaequate non exprimit 3. cum natura mentis non convenit adaequate 4. hujus ideae ideam adaequate humanae mentis naturam non exprimit 5. adaequatam ejus cognitionem non involvit.
{2p48} | [About the mind] 1. the cause of their actions can not be free 2. it cannot have the absolute faculty of willing and not willing | [De menti] 1. suarum actionum non potest esse causa libera 2. absolutam facultatem volendi et nolendi habere non potest
{2p48} | [About the mind] 1. the cause of their actions can not be free 2. it cannot have the absolute faculty of willing and not willing | [De menti] 1. suarum actionum non potest esse causa libera 2. absolutam facultatem volendi et nolendi habere non potest
{3p28} | [About the mind] 1. endeavour 2. power of thinking | [De menti] 1. conatus 2. potentia in cogitando
{3p55} | 1. The essence of the mind only affirms that which the mind is, or can do 2. it is the mind's nature to imagine only such things as assert its power of activity | 1. Mentis essentia id tantum quod mens est et potest, affirmat 2. de natura mentis est ea tantummodo imaginari quae ipsius agendi potentiam ponunt
{3p55} | [About the mind] 1. it is checked in its endeavour 2. it feels pain | [De menti] 1. ejus conatus coercetur 2. quod ipsa contristatur
{3de04} | 1. Wonder 2. the conception (imaginatio) of anything, wherein the mind comes to a stand, because the particular concept in question has no connection with other concepts | 1. Admiratio 2. rei alicujus imaginatio in qua mens defixa propterea manet quia haec singularis imaginatio nullam cum reliquis habet connexionem.
{3de05} | 1. Contempt 2. the conception (imaginatio) 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 | 1. Contemptus 2. rei alicujus imaginatio quae mentem adeo parum tangit ut ipsa mens ex rei praesentia magis moveatur ad ea imaginandum quae in ipsa re non sunt quam quae in ipsa sunt.
{3de27} | 1. Repentance 2. pain accompanied by the idea of some action, which we believe we have performed by the free decision of our mind. | 1. Paenitentia 2. tristitia concomitante idea alicujus facti quod nos ex libero mentis decreto fecisse credimus.
{3dg} | 1. Emotion 2. passivity of the soul 2. a confused idea, whereby the mind affirms concerning its body, or any part thereof, a force for existence greater or less than before, and by the presence of which the mind is determined to think of one thing rather than another. | 1. Affectus 2. animi pathema 3. confusa idea qua mens majorem vel [non-excl non-exh] minorem sui corporis vel alicujus ejus partis existendi vim quam antea affirmat et qua data ipsa mens ad hoc potius quam ad illud cogitandum determinatur.
{4p27} | 1. has adequate ideas 2. reasons | [About the mind] [De menti] 1. ideas habet adaequatas 2. ratiocinatur
{5p06} | [About the mind] 1. has greater power over the emotions 2. is less subject thereto | [De menti] 1. majorem in affectus potentiam habet 2. minus ab iisdem patitur
{5p25} | 1. [the mind's highest] virtue 2 ... power ... 3 ... nature ... 4. ... endeavour ... 5. understand things by the third kind of knowledge. | 1. summa mentis virtus 2. [summa] mentis potentia. 3. [summa mentis] natura 4. summus conatus 5. res intelligere tertio cognitionis genere
{5p27} | [It is the mind's highest virtue] 1. to know God 2. to understand things by the third kind of knowledge | [Summa mentis virtus est] 1. Deum cognoscere 2. res tertio cognitionis genere intelligere
{5p39} | [the chief part of the mind] 1. occupy 2. constitute | [mentis maximam partem] 1. occupare 2. constituere