E2P24D
Demonstration — Part II
Latin
Partes corpus humanum componentes ad essentiam ipsius corporis non pertinent nisi quatenus motus suos certa quadam ratione invicem communicant (vide definitionem post corollarium lemmatis 3) et non quatenus ut individua absque relatione ad humanum corpus considerari possunt. Sunt enim partes humani corporis (per postulatum 1) valde composita individua quorum partes (per lemma 4) a corpore humano, servata omnino ejusdem natura et forma, segregari possunt motusque suos (vide axioma 1 post lemma 3) aliis corporibus alia ratione communicare adeoque (per propositionem 3 hujus) cujuscunque partis idea sive cognitio in Deo erit et quidem (per propositionem 9 hujus) quatenus affectus consideratur alia idea rei singularis, quæ res singularis ipsa parte ordine naturæ prior est (per propositionem 7 hujus). Quod idem præterea etiam de quacunque parte ipsius individui corpus humanum componentis est dicendum adeoque cujuscunque partis corpus humanum componentis cognitio in Deo est quatenus plurimis rerum ideis affectus est et non quatenus corporis humani tantum habet ideam hoc est (per propositionem 13 hujus) ideam quæ humanæ mentis naturam constituit atque adeo (per corollarium propositionis 11 hujus) humana mens partium corpus humanum componentium adæquatam cognitionem non involvit. Q.E.D.
English (Elwes 1883)
The parts composing the human body do not belong to the essence of that body, except in so far as they communicate their motions to one another in a certain fixed relation (Def. after Lemma iii.), not in so far as they can be regarded as individuals without relation to the human body. The parts of the human body are highly complex individuals (Post. i.), whose parts (Lemma iv.) can be separated from the human body without in any way destroying the nature and distinctive quality of the latter, and they can communicate their motions (Ax. i., after Lemma iii.) to other bodies in another relation; therefore (II. iii.) the idea or knowledge of each part will be in God, inasmuch (II. ix.) as he is regarded as affected by another idea of a particular thing, which particular thing is prior in the order of nature to the aforesaid part (II. vii.). We may affirm the same thing of each part of each individual composing the human body; therefore, the knowledge of each part composing the human body is in God, in so far as he is affected by very many ideas of things, and not in so far as he has the idea of the human body only, in other words, the idea which constitutes the nature of the human mind (II. xiii); therefore (II. xi. Coroll.), the human mind does not involve an adequate knowledge of the human body. Q.E.D.
Modern English
The parts composing the human body belong to the essence of that body only insofar as they communicate their motions to one another in a certain fixed relation (E2P13), not insofar as they can be regarded as individuals without reference to the human body. For the parts of the human body are highly composite individuals (E2Post1) whose own parts (E2L4) can be separated from the human body while the body retains entirely its nature and form, and can communicate their motions (E2AInt1) to other bodies in another relation. Accordingly (E2P3), the idea or knowledge of each part will be in God, and indeed (E2P9), insofar as God is regarded as affected by another idea of a singular thing that is prior in the order of nature to that part (E2P7). The same must also be said of any part of the individual that itself composes the human body. Consequently, the knowledge of each part composing the human body is in God insofar as God is affected by very many ideas of things, not insofar as God has only the idea of the human body, that is (E2P13), the idea that constitutes the nature of the human mind. Therefore (E2P11C), the human mind does not involve an adequate knowledge of the parts composing the human body. Q.E.D.