i., and [xvii] Coroll. ii.) God, in so far as
he is considered as a free cause.
(29:10) By nature viewed as passive I understand all that which follows
from the necessity of the nature of God, or of any of the attributes of
God, that is, all the modes of the attributes of God, in so far as they
are considered as things which are in God, and which without God cannot
exist or be conceived.
PROP. [XXX] Intellect, in function (actu) finite, or in function
infinite, must comprehend the attributes of God and
the modifications of God, and nothing else.
Proof.- (30:1) A true idea must agree with its object ([Avi] ); in
other words (obviously), that which is contained in the intellect in
representation must necessarily be granted in nature. (2) But in
nature (by [xiv] Coroll. i.) there is no substance save God, nor any
modifications save those ( [xv] ) which are in God, and cannot without
God either be or be conceived. (3) Therefore the intellect, in function
finite, or in function infinite, must comprehend the attributes of God
and the modifications of God, and nothing else. Q.E.D.
PROP. [XXXI] The intellect in function, whether finite or infinite,
as will, desire, love, etc., should be referred to
passive nature and not to active nature.
Proof.- (31:1) By the intellect we do not (obviously) mean absolute thought,
but only a certain mode of thinking, differing from other modes, such as
love, desire, etc.
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