"The Ethics" - читать интересную книгу автора (Spinoza Baruch)

[POSTULATES]
[PROPOSITIONS:]
[I] . [XI] . [XXI] . [XXXI] .
[II] . [XII] . [XXII] . [XXXII] .
[III] . [XIII] . [XXIII] . [XXXIII] .
[IV] . [XIV] . [XXIV] . [XXXIV] .
[V] . [XV] . [XXV] . [XXXV] .
[VI] . [XVI] . [XXVI] . [XXXVI] .
[VII] . [XVII] . [XXVII] .
[VIII] . [XVIII] . [XXVIII] .
[IX] . [XIX] . [XXIX] .
[X] . [XX] . [XXX] .
[APPENDIX]
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[DEFINITIONS]

[D.I] By that which is SELF-CAUSED, I mean that of which the
essence involves existence, or that of which the nature
is only conceivable as existent.

[D.II] A thing is called FINITE AFTER ITS KIND, when it can be
limited by another thing of the same nature; for instance,
a body is called finite because we always conceive another
greater body. So, also, a thought is limited by another
thought, but a body is not limited by thought, nor a
thought by body.

[D.III] 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.

[D.IV] By ATTRIBUTE, I mean that which the intellect perceives as
constituting the essence of substance.

[D.V] By MODE, I mean the modifications ("Affectiones")
substance, or that which exists in, and is conceived
through, something other than itself.

[D.VI] By GOD, I mean a being absolutely infinite--that is,
a substance consisting in infinite attributes, of
which each expresses eternal and infinite essentiality.
Explanation. I say absolutely infinite, not infinite after its kind:
for, of a thing infinite only after its kind, infinite attributes
may be denied; but that which is absolutely infinite, contains in
its essence whatever expresses reality, and involves no negation.

[D.VII] That thing is called free, which exists solely by the
necessity of its own nature, and of which the action