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as belonging to the essence of a thing that； which being given；
the thing is necessarily given also； and which being removed； the
thing is necessarily removed also； or that without which the
thing； and which itself without the thing can neither be nor be
conceived。〃 （II。 Def。 ii。）
XI。 The first element； which constitutes the actual being of the
human mind； is the idea of some particular thing actually
existing。
》》》》》ProofThe essence of man （by the Cor。 of the last Prop。） is
constituted by certain modes of the attributes of God； namely
（by II。 Ax。 ii。）； by the modes of thinking； of all which （by II。
Ax。 iii。） the idea is prior in nature； and； when the idea is
given； the other modes （namely； those of which the idea is prior
in nature） must be in the same individual （by the same Axiom）。
Therefore an idea is the first element constituting the human
mind。 But not the idea of a non…existent thing； for then （II。
viii。 Cor。） the idea itself cannot be said to exist； it must
therefore be the idea of something actually existing。 But not of
an infinite thing。 For an infinite thing （I。 xxi。； xxii。）； must
always necessarily exist； this would （by II。 Ax。 i。） involve an
absurdity。 Therefore the first element； which constitutes the
actual being of the human mind； is the idea of something actually
existing。 Q。E。D。
ProofWhatsoever comes to pass in the object of any idea；
the knowledge thereof is necessarily in God （II。 ix。 Cor。）； in
so far as he is considered as affected by the idea of the said
object； that is （II。 xi。）； in so far as he constitutes the mind
of anything。 Therefore； whatsoever takes place in the object
constituting the idea of the human mind； the knowledge thereof
is necessarily in God； in so far as he constitutes the essence of
the human mind； that is （by II。 xi。 Cor。） the knowledge of the
said thing will necessarily be in the mind； in other words the
mind perceives it。
*****NoteThis proposition is also evident； and is more clearly
to be understood from II。 vii。； which see。
XIII。 The object of the idea constituting the human mind is the
body； in other words a certain mode of extension which actually
exists； and nothing else。
》》》》》ProofIf indeed the body were not the object of the human
mind； the ideas of the modifications of the body would not be in
God （II。 ix。 Cor。） in virtue of his constituting our mind； but
in virtue of his constituting the mind of something else； that is
（II。 xi。 Cor。） the ideas of the modifications of the body would
not be in our mind： now （by II。 Ax。 iv。） we do possess the idea
of the modifications of the body。 Therefore the object of the
idea constituting the human mind is the body； and the body as it
actually exists （II。 xi。）。 Further； if there were any other
object of the idea constituting the mind besides body； then； as
nothing can exist from which some effect does not follow （I。
xxxvi。） there would necessarily have to be in our mind an idea；
which would be the effect of that other object （II。 xi。）； but
（I。 Ax。 v。） there is no such idea。 Wherefore the object of our
mind is the body as it exists； and nothing else。 Q。E。D。
*****NoteWe thus comprehend； not only that the human mind is
united to the body； but also the nature of the union between
mind and body。 However； no one will be able to grasp this
adequately or distinctly； unless he first has adequate knowledge
of the nature of our body。 The propositions we have advanced
hitherto have been entirely general； applying not more to men
than to other individual things； all of which； though in
different degrees； are animated （animata）。 For of everything
there is necessarily an idea in God； of which God is the cause；
in the same way as there is an idea of the human body； thus
whatever we have asserted of the idea of the human body must
necessarily also be asserted of the idea of everything else。
Still； on the other hand； we cannot deny that ideas； like
objects； differ one from the other； one being more excellent than
another and containing more reality； just as the object of one
idea is more excellent than the object of another idea； and
contains more reality。
Wherefore； in order to determine； wherein the human mind differs
from other things； and wherein it surpasses them； it is
necessary for us to know the nature of its object； that is； of
the human body。 What this nature is； I am not able here to
explain； nor is it necessary for the proof of what I advance；
that I should do so。 I will only say generally； that in
proportion as any given body is more fitted than others for doing
many actions or receiving many impressions at once； so also is
the mind； of which it is the object； more fitted than others for
forming many simultaneous perceptions； and the more the actions
of the body depend on itself alone； and the fewer other bodies
concur with it in action； the more fitted is the mind of which
it is the object for distinct comprehension。 We may thus
recognize the superiority of one mind over others； and may
further see the cause； why we have only a very confused
knowledge of our body； and also m