{1d06 deus}

Meaning | God = natura-sense 2 = substance defined to leave open how many there are, then proven unique. Remarkably, the definition of Deus is an intelligo-definition not an est-definition.
Mantras [what is] | Dei aeternam et infinitam essentiam idea Dei Deum pro causa habet non quatenus infinitus est sed quatenus alia rei singularis actu existentis idea affectus consideratur cujus etiam Deus est causa amor Dei intellectualis
Related concepts | {1d03 substantia}, pp1d01 natura (sense 2)
Occurrence | [geomap] The special subject of Part I.

{1d06 deus} ...more: absolute infinitus ...
... By God, I mean a being absolutely infinite-that is, a substance consisting in infinite attributes, of which each expresses eternal and infinite essentiality. | ... Per Deum intelligo ens absolute infinitum hoc est substantiam constantem infinitis attributis quorum unumquodque aeternam et infinitam essentiam exprimit.

{1p15 est in Deo est}
... Whatsoever is, is in God, and without God nothing can be, or be conceived. | ... Quicquid est, in Deo est et nihil sine Deo esse neque concipi potest.

{1p11 Deus sive substantia necessario existit} ...God is [prf-eqv] substance. Proof of equivalence: Deus is defined as a substance {1d06}, then {1p14} it is proven that there is only one substance...
...God, or substance... | ... Deus sive [prf-eqv] substantia ...

{2p09 Idea rei singularis causa} ... non quatenus infinitus est sed quatenus alia rei singularis actu existentis idea affectus consideratur ... a mantra about how exactly finite perishable things are caused by the absolutely infinite hence eternal God ...
... 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.
... The idea of an individual thing actually existing is an individual mode of thinking, and is distinct from other modes ... | ... Idea rei singularis actu existentis modus singularis cogitandi est et a reliquis distinctus ...
... it is caused by God, in so far only as he is a thinking thing ... | Deum quatenus est tantum res cogitans, pro causa habet ...
But not ... in so far as he is a thing thinking absolutely, only 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 ... | ... At non ... quatenus est res absolute cogitans sed quatenus alio cogitandi modo affectus consideratur et hujus etiam Deus est causa quatenus alio cogitandi modo affectus est et sic in infinitum ...
... Now, the order and connection of ideas is (by Prop. vii. of this book) the same as the order and connection of causes. Therefore of a given individual idea another individual idea, or God, in so far as he is considered as modified by that idea, is the cause; and of this second idea God is the cause, in so far as he is affected by another idea, and so on to infinity ... | ... Atqui ordo et connexio idearum (per propositionem 7 hujus {2p07}) idem est ac ordo et connexio causarum; ergo unius singularis ideae alia idea sive [mng eqv] Deus quatenus alia idea affectus consideratur, est causa et hujus etiam quatenus alia affectus est et sic in infinitum ...

{2p11c mens partem infiniti intellectus Dei} ...the theory of percipere and inadaequate percipere...
... 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. | ...cum dicimus mentem humanam hoc vel 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 illam habet ideam et cum dicimus Deum hanc vel 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.

{5p25 Summus est tertio cognitionis genere} ... the highest: understanding God...
... highest virtue is to understand things by the third kind of knowledge......as we understand things more in this way, we better understand God .... | ... summaque virtus est res intelligere tertio cognitionis genere.......quo magis hoc modo res intelligimus eo magis ...Deum intelligimus...

Equivalence claims involving Deus
{1d06} [notes] | 1. God 2. a being absolutely infinite-that is, a substance consisting in infinite attributes, of which each expresses eternal and infinite essentiality. | 1. Deum 2. ens absolute infinitum hoc est substantiam constantem infinitis attributis quorum unumquodque aeternam et infinitam essentiam exprimit.
{1p17} | 1. solely from the necessity of the divine nature 2. solely from the laws of his nature, | 1. Ex sola divinae naturae necessitate 2. ex solis ejusdem naturae legibus
{1p19} | 1. God 2. substance, which necessarily exists 3. [that of which] existence appertains to its nature 4. [that of which existence] follows from its definition 5. [that which] is eternal | 1. Deus 2. substantia quae necessario existit 3. cujus naturam pertinet existere 4. ex cujus definitione sequitur ipsum existere 5. est aeternus.
{1p19} | 1. the essence of the divine substance 2. that which appertains to substance | 1. divinae substantiae essentiam 2. id quod ad substantiam pertinet
{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.
{1p25c} | 1. Individual things 2. modifications [Lat: affectiones] of the attributes of God 3. modes by which the attributes of God are expressed in a fixed and definite manner. | 1. Res particulares 2. Dei attributorum affectiones 3. modi quibus Dei attributa certo et determinato modo exprimuntur.
{1p28} | 1. Wherefore it must follow from 2. be conditioned for, existence and action 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. | 1. sequi 2. ad existendum et operandum determinari a Deo vel [excl exh] aliquo ejus attributo quatenus modificatum est modificatione quae finita est et determinatam habet existentiam.
{2d01} [notes] | 1. body 2. a mode which expresses in a certain determinate manner the essence of God, in so far as he is considered as an extended thing. | 1. corpus 2. modum qui Dei essentiam quatenus ut res extensa consideratur, certo et determinato modo exprimit
{2p01} | 1. Thought is an attribute of God 2. God is a thinking thing. | 1. Cogitatio attributum Dei est 2. Deus est res cogitans.
{2p01} | 1. Particular thoughts 2. this and that thought 3. modes which, in a certain conditioned manner, express the nature of God | 1. Singulares cogitationes 2. haec et illa cogitatio 2. modi qui Dei naturam certo et determinato modo exprimunt
{2p02} | 1. Extension is an attribute of God 2. God is an extended thing | 1. Extensio attributum Dei est 2. Deus est res extensa.
{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
{2p11c} | [about God] 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
{2p19} | [About God and the human mind] 1. God has the idea of the human body 2. [God] 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 co 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.
{4p04} | 1. God 2. nature | 1. Dei 2. naturae
{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
{5p30} | 1. Conceive things under the form of eternity 2. conceive things in so far as they are conceived through the essence of God as real entities 3. [conceive things] in so far as they involve existence through the essence of God | 1. Res sub specie aeternitatis concipere 2. res concipere quatenus per Dei essentiam ut entia realia concipiuntur 3. [res concipere] quatenus per Dei essentiam involvunt existentiam
{5p42} | 1. divine love 2. blessedness | 1. amore divino 2. beatitudine