pp1d08 quatenus

Meaning | quatenus starts a substring specifying a certain respect in which something is considered, a point of view, that may abstract from aspects and exclusively focus on others. Most frequently used when the object is God (= natura-sense 2 = substance) Since all is in God, everything is God in a certain respect. For God (= natura-sense 2 = substance), the 7 most frequently used viewpoints are:
1 | ... God in as far as absolutely infinite homogeneous substance ... | ... Deus quatenus ... substantia ...
2 | ... God in as far as an infinite (in suo genere) chain of causation linking bodies, that is, modi of the attribute of extension ... | ... Deus quatenus ... corporis ... affectus consideratur
3 | ... God in as far as an infinite (in suo genere) chain of causation linking ideas, that is, modi of the attribute of thought ... | ... Deus quatenus ... ideis ... affectus consideratur
4 | ... God in as far as having the idea of the human mind ... | ... Deus quatenus mentem humanam constituit ...
5 | ... God in as far as knowing our mind's (possibly) inadequate ideas ... | ... Deus quatenus ... ideam affectionis humani corporis habet ...
6 | ... (perceiving/conceiving things) under the form of eternity ... | ... (percipere/concipere res) sub specie aeternitatis ...
7 | ... (perceiving/conceiving things under the form of) duration ... | ... (percipere/concipere res) sub durationis
| A further pair of viewpoints is that of potentia^actu: considering something by judging what is is capable of doing, versus by what it actually does. But this distinction does not apply to God who is absolutely in actu ({1p33} and what follows there).
Mantras [what is] | substantia ( = Deus = natura-sense 2) quatenus absolute consideratur quatenus ad Deum referuntur [about ideas] quatenus alio modo (cogitandi ^ extensionis) affectus consideratur et hujus etiam substantia ( = Deus = natura-sense 2) est causa (prima) quatenus alio modo (cogitandi ^ extensionis) affectus est et sic in infinitum substantia ( = Deus = natura-sense 2) pro causa habet non quatenus infinitus est sed quatenus (alia res ^ rei singularis actu existentis idea) affectus consideratur attributo sequi quatenus aliquo modo affectum consideratur Deo quatenus affectus consideratur alia idea rei singularis, quae res singularis ipsa parte ordine naturae prior est Deus (= substantia = natura-sense 3) quatenus per naturam humanae (= nostrae) mentis explicatur sive [mng eqv] quatenus humanae mentis essentiam constituit, hanc vel illam habet ideam in Deo quatenus mentem humanam constituit sive [excl non-exh] quatenus ideas habet quae in mente humana sunt Deus quatenus per naturam mentis humanae explicatur modus/res quatenus substantia ( = Deo = natura-sense 2) ad existendum et aliquid operandum determinati (determinata ratione) consideratur
Related concepts | species
Occurrence | [geomap] Its use in its core meaning grows steeply denser after {2p19}. After Pars Secunda the term keeps abounding but its meaning quickly fades to include senses like "in case", "if", "when", "because it is", and after {4p12} becomes a common starter of strings. All occurrences are linked to this note page.

{1p13c consequenter nullam substantiam corpoream} ... substantia corporea refers to the attribute of extension and is equivalent to substantia extensa in {2p07s} ...
... no substance, and consequently no extended substance, in so far as it is substance, is divisible. | ... substantiam et consequenter nullam substantiam corpoream, quatenus substantia est, esse divisibilem.

1p15s Deum hominis corpore et mente ... quote above here explained with the example of water: only absolutely pure in as far as it is God = natura-sense 2 = substance ...
... For instance, water, in so far as it is water, we conceive to be divided, and its parts to be separated one from the other; but not in so far as it is extended substance; from this point of view it is neither separated nor divisible. Further, water, in so far as it is water, is produced and corrupted; but, in so far as it is substance, it is neither produced nor corrupted... | ...Exempli gratia aquam quatenus aqua est, dividi concipimus ejusque partes ab invicem separari; at non quatenus substantia est corporea; eatenus enim neque separatur neque dividitur. Porro aqua quatenus aqua generatur et corrumpitur; at quatenus substantia nec generatur nec corrumpitur...

{1p28 nisi alia causa finita}
... some attribute of God, in so far as the said attribute is considered as in some way modified ... | ... ex Deo vel [excl exh] aliquo ejus attributo sequi quatenus aliquo modo affectum consideratur ...
... God, or from any of his attributes, in so far as the latter is modified by a modification [Lat: affectiones] infinite and eternal ... | ... Deo vel [excl exh]aliquo ejus attributo quatenus affectum est modificatione quae aeterna et infinita est ...
... existence and operation by God or one of his attributes, in so far as the latter are modified by some modification which is finite, and has a conditioned existence ... | ... ad existendum et operandum determinari a Deo vel [excl exh] aliquo ejus attributo quatenus modificatum est modificatione quae finita est et determinatam habet existentiam ...

{2p09 Idea rei singularis causa}
... God, not in so far as he is infinite, but in so far as he is considered as affected by another idea of a thing actually existing, of which he is the cause, in so far as he is affected by a third idea, and so on to infinity. | ... Deum ... non quatenus infinitus est sed quatenus alia rei singularis actu existentis idea affectus consideratur cujus etiam Deus est causa quatenus alia tertia affectus est et sic in infinitum.
God, in so far only as he is a thinking thing | Deum quatenus est tantum res cogitans
in so far as he is a thing thinking absolutely | quatenus est res absolute cogitans
in so far as he is considered as affected by another mode of thinking; and he is the cause of this latter, as being affected by a third, and so on to infinity. | quatenus alio cogitandi modo affectus consideratur et hujus etiam Deus est causa quatenus alio cogitandi modo affectus est et sic in infinitum.
an idea, or God, in so far as he is considered as modified by that idea | idea sive [mng eqv] Deus quatenus alia idea affectus consideratur
in so far as he is affected by another idea, and so on to infinity ... | quatenus alia affectus est et sic in infinitum ...

{2p09c Quicquid in objecto contingit}
... Whatsoever takes place in the individual object of any idea, the knowledge thereof is in God, in so far as he has the idea of that object only. | ... Quicquid in singulari cujuscunque ideae objecto contingit, ejus datur in Deo cognitio quatenus tantum ejusdem objecti ideam habet.

{2p11c mens partem infiniti intellectus Dei}
... the human mind is part of the infinite intellect of God ... | ... mentem humanam partem esse infiniti intellectus Dei ...
... thus when we say, that ... | ... ac proinde cum dicimus ...
... the human mind perceives this or that ... | ... mentem humanam hoc vel illud percipere ...
... we make the assertion, that ... | ... nihil aliud dicimus quam quod ...
... 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 ... | ... Deus non quatenus infinitus est sed quatenus per naturam humanae mentis explicatur sive [mng eqv] quatenus humanae mentis essentiam constituit, hanc vel illam habet ideam ...
... and when we say that ... | ... cum dicimus ...
... 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 ... | ... Deum hanc vel illam ideam habere non tantum quatenus naturam humanae mentis constituit sed quatenus simul cum mente humana alterius rei etiam habet ideam ...
... we assert that ... | tum dicimus ...
... the human mind perceives a thing in part or inadequately. | ... mentem humanam rem ex partesive sive [mng eqv] inadaequate percipere ...

{2p25 corporis externi cognitionem non involvit} ... when Gods idea of an affectio of the human body differs from His idea of the external body causing that affectio, then our idea of that external body is inadequate ...
... 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 ... | ... corporis externi adaequata cognitio in Deo non est quatenus ideam affectionis humani corporis habet ...

{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 ...