pp1d01 causa^effectus [what means ^ ?]

Meaning | Cause, effect. In Ethica, there are two main ways in which a thing can be said to cause another thing: causa adaequata and causa partiale {3d01} [notes] Causation only occurs between things (res) under the same attribute (see quote of 1d02 below), Moreover {2p07}: the order and connection of causation among extended things (in the attribute of extension) is the same as the order and connection of the ideas (ideas are all things in the attribute of cogitatio). The scope of the "order and connection" theorem {2p07} does certainly not include the causa prima, that is God = natura-sense 2 = substance, who is prior to the attributes. Theorem {2p07} is puzzling when applied to the unity of human body and mind: in the mind all images (affections of de human body in the attribute of extension), are perceived. The problem is that perception is emphatically called a passive - hence causal - operation of mapping images, which are a body affections, to an idea in the mind, which is in the attribute of thought (see {2p12} or its quote below). This perception of the body by the mind enables human beings to acquire knowledge, which can be inadequate. The program of reducing the inadequacy of our mind's ideas makes for Ethica's methodological rules for perfection of the mind, where virtue consists of making progress towards reordering the mind-body union of the human according to {2p07} (more about this: Appendix to pp1p02 res concerning {2p07}). At many loci, the terms rerum^idearum when referring to{2p07})), are referred to as rerum^causarum, hence at such loci causa curiously means idea. (see quote of {2p09} below))
Subsets (kinds) | (causa) sui, externa, immanens^transiens, efficiens, per se^per accidens prima, proxima, libera, formalis see pp2p05 forma, adaequata^inadaequata, partiale, efficiens, per accidens
Mantras [[what is] | ordo et connectio rerum ^ causarum in definitions of emotions: concomitante idea causae externae
Related concepts | producere
Occurrence | [geomap]
Not Linked | causa where part of the separately defined 9 digit string "causa sui" and grammatical equivalents (e.g. in "causa est sui") is linked to {1d01 causa sui}

{1d02 in suo genere^absoluta finita^infinita} ...no causation across attributes...
...a thought is limited by another thought, but a body is not limited by thought, nor a thought by body. | ... Sic cogitatio alia cogitatione terminatur. At corpus non terminatur cogitatione nec cogitatio corpore.

{1p11 Deus sive substantia necessario existit} ... cause or reason ... the same thing ...
Another proof.-Of everything whatsoever a cause or reason must be assigned, either for its existence, or for its non-existence ... | ALITER: Cujuscunque rei assignari debet causa seu [mng eqv] ratio tam cur existit quam cur non existit ...

{1p16c1 intellectum infinitum} ...causa: that which is the (sufficient) cause of existence...
...God is the efficient cause of all that can fall within the sphere of an infinite intellect... | ...Deum omnium rerum quae sub intellectum infinitum cadere possunt, esse causam efficientem...
{1p16c3 causam primam} ...this corollary is outside the scope of {2p07} [more], though the latter is often referred to as ...rerum...causarum instead of idearum ...
....God is the absolutely first cause. | ...Deum esse absolute causam primam.

{1p28 nisi alia causa finita} ... the infinite order and causal connection of things within an attribute....
...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.

{1p36 de effectus}
...There is no cause from whose nature some effect does not follow. | ...Nihil existit ex cujus natura aliquis effectus non sequatur.

{2d03 idea} ....percipere is passive, hence a type of causation. A shade of nuance between concipere and percipere...is perception an cross-attribute operation?...
....idea...mental conception.... | ... ideam ...mentis conceptum .....
...I say conception rather than perception, because the word perception seems to imply that the mind is passive in respect to the object; whereas conception seems to express an activity of the mind. | ...Dico potius conceptum quam perceptionem quia perceptionis nomen indicare videtur mentem ab objecto pati. At conceptus actionem mentis exprimere videtur.

{2d07 (res) singularis, particularis} ...res singularis identified by common cause...
...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. | ...si plura individua in una actione ita concurrant ut omnia simul unius effectus sint causa, eadem omnia eatenus ut unam rem singularem considero.

{2p05 Esse formale idearum} ... run up to ordo et connexio theorem {2p07} ...an idea is not caused by the thing the idea is about...
PROP. V. The actual being of ideas owns God as its cause, only in so far as he is considered as a thinking thing, not in so far as he is unfolded in any other attribute; that is, the ideas both of the attributes of God and of particular things do not own as their efficient cause their objects (ideata) or the things perceived, but God himself in so far as he is a thinking thing. | PROPOSITIO V: Esse formale idearum Deum quatenus tantum ut res cogitans consideratur, pro causa agnoscit et non quatenus alio attributo explicatur. Hoc est tam Dei attributorum quam rerum singularium ideae non ipsa ideata sive [mng-eqv] res perceptas pro causa efficiente agnoscunt sed ipsum Deum quatenus est res cogitans.

{2p06 modi Deum causa attributo} ... run up to ordo et connexio theorem {2p07} ... attributes are independent channels to indirectly perceive the substance ...
...The modes of any given attribute are caused by God, in so far as he is considered through the attribute of which they are modes, and not in so far as he is considered through any other attribute. | ... Cujuscunque attributi modi Deum quatenus tantum sub illo attributo cujus modi sunt et non quatenus sub ullo alio consideratur, pro causa habent.

{2p07 ordo et connexio} ... {2p05} and {2p06} lead up to this famous ordo et connexio theorem ... rerum ^ idearum is subsequently referred to as rerum ^ causarum... attributes independently mirror substance, hence mirror the same, hence have the same structure ...
... The order and connection of ideas is the same as the order and connection of things. | ... ordo et connexio idearum idem est ac ordo et connexio rerum.
{2p09 Idea rei singularis causa} ...since {2p09} and other loci ({2p19}, {2p20}) using the ordo et connexio-mantra, explicitly referring to the rerum^idearum proposition {2p07}, use rerum^causarum instead, hence causarum, in references to {2p07}, locally has the meaning of idearum...
...the order and connection of ideas is (by Prop. vii. of this book) the same as the order and connection of causes... | ...ordo et connexio idearum (per propositionem 7 hujus {2p07}) idem est ac ordo et connexio causarum...

{2p09 Idea rei singularis causa} ...(not only bodies) but also ideas affect or cause (type 2) each other.......
...The idea of an individual thing actually existing is caused by 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. | ...Idea rei singularis actu existentis Deum pro causa habet 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.

{2p12 objecto ideae contingit, debet percipi} ... (see also quote of {2d03} above) in the "unity" of body and mind, affections of the body lead, through their perception by the mind, to ideas. Is it cross attribute causation?...
...nothing can take place in that body without being perceived by the mind... | ...nihil in ...corpore poterit contingere quod a mente non percipiatur...

Equivalence claims involving causa^effectus

{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
{1p24c} | 1. God is not only the cause of things coming into existence, but also of their continuing in existence 2. in scholastic phraseology, God is cause of the being of things (essendi rerum). | 1. Deum non tantum esse causam ut res incipiant existere sed etiam ut in existendo perseverent 2. (ut termino scholastico utar) Deum esse causam essendi rerum.
{1p28} | 1. cause 2. mode | 1. causa 2. modus
{2d07} [notes] | 1. particular things 2. 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. | 1. [res] singulares 2. [res] quae finitae sunt et determinatam habent existentiam. Quod si plura individua in una actione ita concurrant ut omnia simul unius effectus sint causa, eadem omnia eatenus ut unam rem singularem considero.

{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
{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
{3d01} [notes] | [About causes] 1. adequate 2. through which its effect can be clearly and distinctly perceived. | [De causis] 1. adaequatam 2. cujus effectus potest clare et distincte per eandem percipi.
{3d01} [notes] | [About causes] 1. inadequate 2. partial 3. through which, by itself, its effect cannot be understood. | [De causis] 1. Inadaequatam 2. partialem 3. illam cujus effectus per ipsam solam intelligi nequit.

{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.
{3d02} [notes] | 1. Being passive as regards something 2. something takes place within us, or follows from our nature externally of which we are only the partial cause. | 1. pati aliquid 2. in nobis aliquid fit vel [non-excl non-exh] ex nostra natura aliquid sequitur cujus nos non nisi partialis sumus causa.
{3d03} [notes] | [About mental and corporeal emotions] 1. Action 2. An affection of ours of which we are the adequate cause. | [De affectuum-mentis et affectuum-corpus] 1. actio 2. affectio nostra causata nobis adaequate
{3d03}[notes] | [About mental and corporeal emotions] 1. Passion 2. An affection of ours of which we are not the adequate cause. | [De affectuum-mentis et affectuum-corpus] 1. passionem 2. affectio nostra causata nobis non adaequate
{3p30} | [About humans] 1. be affected by pleasure, accompanied by the idea of oneself as cause 2. regard oneself with pleasure. | [De hominum] 1. laetitia concomitante idea sui tanquam causa afficietur 2. se ipsum cum laetitia contemplabitur
{3de06} [notes] | 1. Love 2. pleasure, accompanied by the idea of an external cause | 1. Amor 2. laetitia concomitante idea causae externae.
{3de07} | 1. Hatred 2. pain, accompanied by the idea of an external cause. | 1. Odium 2. tristitia concomitante idea causae externae.
{4d04} [notes] | 1. possible particular things 2.[particular things] which, while regarding the causes whereby they must be produced, we know not, whether such causes be determined for producing them. | 1. [res singulares] possibiles 2. [res singulares] quatenus dum ad causas ex quibus produci debent, attendimus, nescimus an ipsae determinatae sint ad easdem producendum.
{4d07} [notes] | 1. end, for the sake of which we do something 2. desire. | 1. finem cujus causa aliquid facimus 1. appetitum
{4d08} [notes defective] | 1. virtue 2. power 2. 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. | 1. virtutem 2. potentiam 3. ipsa hominis essentia seu [mng eqv] natura quatenus potestatem habet quaedam efficiendi quae per solas ipsius naturae leges possunt intelligi.

{4p40} | 1. conduces to man's social life 2. causes men to live together in harmony | 1. ad hominum communem societatem conducunt 2. quae efficiunt ut homines concorditer vivant
{5p31} | 1. adequate cause 2. formal cause | 1. causa adaequata 2. [causa] formalis