E2P28D
Demonstration — Part II
Latin
Ideæ enim affectionum corporis humani tam corporum externorum quam ipsius humani corporis naturam involvunt (per propositionem 16 hujus) nec tantum corporis humani sed ejus etiam partium naturam involvere debent; affectiones namque modi sunt (per postulatum 3) quibus partes corporis humani et consequenter totum corpus afficitur. At (per propositiones 24 et 25 hujus) corporum externorum adæquata cognitio ut et partium corpus humanum componentium in Deo non est quatenus humana mente sed quatenus aliis ideis affectus consideratur. Sunt ergo hæ affectionum ideæ quatenus ad solam humanam mentem referuntur, veluti consequentiæ absque præmissis hoc est (ut per se notum) ideæ confusæ. Q.E.D.
English (Elwes 1883)
The ideas of the modifications of the human body involve the nature both of the human body and of external bodies (II. xvi.); they must involve the nature not only of the human body but also of its parts; for the modifications are modes (Post. iii.), whereby the parts of the human body, and, consequently, the human body as a whole are affected. But (by II. xxiv., xxv.) the adequate knowledge of external bodies, as also of the parts composing the human body, is not in God, in so far as he is regarded as affected by the human mind, but in so far as he is regarded as affected by other ideas. These ideas of modifications, in so far as they are referred to the human mind alone, are as consequences without premisses, in other words, confused ideas. Q.E.D.
Modern English
The ideas of the affections of the human body involve the nature both of external bodies and of the human body itself (E2P16), and they must involve not only the nature of the human body as a whole but also the nature of its parts — for affections are modes (E2Post3) by which parts of the human body, and consequently the whole body, are affected. But (E2P24) the adequate knowledge of external bodies, as also of the parts composing the human body, is not in God insofar as he is regarded as affected by the human mind, but insofar as he is regarded as affected by other ideas. These ideas of affections, therefore, insofar as they are referred to the human mind alone, are like conclusions without premises, that is, as is self-evident, confused ideas. Q.E.D.