E2P11C
Corollary — Part II
Latin
Hinc sequitur mentem humanam partem esse infiniti intellectus Dei ac proinde cum dicimus mentem humanam hoc vel illud percipere, nihil aliud dicimus quam quod Deus non quatenus infinitus est sed quatenus per naturam humanæ mentis explicatur sive quatenus humanæ mentis essentiam constituit, hanc vel illam habet ideam et cum dicimus Deum hanc vel illam ideam habere non tantum quatenus naturam humanæ mentis constituit sed quatenus simul cum mente humana alterius rei etiam habet ideam, tum dicimus mentem humanam rem ex parte sive inadæquate percipere.
English (Elwes 1883)
Hence it follows, that the human mind is part of the infinite intellect of God; thus 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.
Modern English
Hence it follows that the human mind is a part of the infinite intellect of God. Thus when we say that the human mind perceives this or that, we are saying nothing other than that God — not insofar as he is infinite, but insofar as he is expressed through the nature of the human mind, or insofar as he constitutes the essence of the human mind — has this or that idea. And when we say that God has this or that idea not only insofar as he constitutes the nature of the human mind, but also insofar as he, together with the human mind, has the idea of another thing as well, we are then saying that the human mind perceives a thing only in part, or inadequately.