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note； I have briefly described all the remedies against the emotions。 And
this everyone may readily have seen for himself； if he has attended to
what is advanced in the present note； and also to the definitions of the
mind and its emotions； and； lastly； to Propositions III：i。 and III：iii。 It
is now； therefore； time to pass on to those matters； which appertain to the
duration of the mind； without relation to the body。
Prop。 XXI。 The mind can only imagine anything；
or remember what is past； while the body endures。
Proof。… The mind does not express the actual existence of its body； nor does
it imagine the modifications of the body as actual； except while the body
endures （II：viii。Coroll。）； and； consequently （II：xxvi。）； it does not imagine
any body as actually existing； except while its own body endures。 Thus it
cannot imagine anything （for definition of Imagination； see II：xvii。Note）；
or remember things past； except while the body endures （see definition of
Memory； II：xviii。Note）。 Q。E。D。
Prop。 XXII。 Nevertheless in God there is necessarily an idea；
which expresses the essence of this or that human body under
the form of eternity。
Proof。… God is the cause； not only of the existence of this or that human
body； but also of its essence （I：xxv。）。 This essence； therefore； must
necessarily be conceived through the very essence of God （I：Ax。iv。）； and be
thus conceived by a certain eternal necessity （I：xvi。）； and this conception。
must necessarily exist in God （II：iii。）。 Q。E。D。
Prop。 XXIII。 The human mind cannot be absolutely
destroyed with the body； but there remains of it
something which is eternal。
Proof。… There is necessarily in God a concept or idea； which expresses the
essence of the human body （last Prop。）； which； therefore； is necessarily
something appertaining to the essence of the human mind （II：xiii。）。 But we
have not assigned to the human mind any； duration； definable by time； except
in so far as it expresses the actual existence of the body； which is
explained through duration； and may be defined by time … that is
（II：viii。Coroll。）； we do not assign to it duration； except while the body
endures。 Yet； as there is something； notwithstanding； which is conceived by
a certain eternal necessity through the very essence of God （last Prop。）；
this something； which appertains to the essence of the mind； will
necessarily be eternal。 Q。E。D。
Note。… This idea； which expresses the essence of the body under the form of
eternity； is； as we have said； a certain mode of thinking； which belongs to
the essence of the mind； and is necessarily eternal。 Yet it is not possible
that we should remember that we existed before our body； for our body can
bear no trace of such existence； neither can eternity be defined in terms of
time； or have any relation to time。 But； notwithstanding； we feel and know
that we are eternal。 For the mind feels those things that it conceives by
understanding； no less than those things that it remembers。 For the eyes of
the mind； whereby it sees and observes things； are none other than proofs。
Thus； although we do not remember that we existed before the body； yet we
feel that our mind； in so far as it involves the essence of the body； under
the form of eternity； is eternal； and that thus its existence cannot be
defined in terms of time； or explained through duration。 Thus our mind can
only be said to endure； and its existence can only be defined by a fixed
time； in so far as it involves the actual existence of the body。 Thus far
only has it the power of determining the existence of things by time； and
conceiving them under the category of duration。
Prop。 XXIV。 The more we understand particular
things； the more do we understand God。
Proof。… This is evident from I：xxv。Coroll。
Prop。 XXV。 The highest endeavour of the mind；
and the highest virtue is to understand things
by the third kind of knowledge。
Proof。… The third kind of knowledge proceeds from an adequate idea of
certain attributes of God to an adequate knowledge of the essence of things
（see its definition III：xl。Note。ii。）； and； in proportion as we understand
things more in this way； we better understand God （by the last Prop。）；
therefore （IV：xxviii。） the highest virtue of the mind； that is IV：Def。viii。）
the power； or nature； or （III：vii。） highest endeavour of the mind； is to
understand things by the third kind of knowledge。 Q。E。D。
Prop。 XXVI。 In proportion as the mind is
more capable of understanding things by
the third kind of knowledge； it desires
more to understand things by that kind。
Proof。… This is evident。 For； in so far as we conceive the mind to be
capable of conceiving things by this kind of knowledge； we； to that extent；
conceive it as determined thus to conceive things； and consequently （Def。 of
the Emotions：i。）； the mind desires so to do； in proportion as it is more
capable thereof。 Q。E。D。
Prop。 XXVII。 From this third kind of
knowledge arises the highest possible
mental acquiescence。
Proof。… The highest virtue of the mind is to know God （IV：xxviii。）； or to
understand things by the third kind of knowledge （V：xxv。）； and this virtue
is greater in proportion as the mind knows things more by the said kind of
knowledge （V：xxiv。）： consequently； he who knows things by this kind of
knowledge passes to the summit of human perfection； and is therefore
（Def。 of the Emotions：ii。） affected by the highest pleasure； such pleasure
being accompanied by the idea of himself and his own virtue； thus （Def。 of
the Emotions：xxv。）； from this kind of knowledge arises the highest possible
acquiescence。 Q。E。D。
Prop。 XXVIII。 The endeavour or desire to
know things by the third kind of knowledge
cannot arise from the first； but from the
second kind of knowledge。
Proof。… This proposition is self…evident。 For whatsoever we understand
clearly and distinct we understand either through itself； or through that
which is conceived through itself； that is； ideas which are clear and
distinct in us； or which are referred to the third kind of knowledge
（II：xl。Note。ii。） cannot follow from ideas that are fragmentary； and
confused； and are referred to knowledge of the first kind； but must follow
from adequate ideas； or ideas of the second and third kind of knowledge；
therefore （Def。 of the Emotions：i。）； the desire of knowing things by the
third kind of knowledge cannot arise from the first； but from the second
kind。 Q。E。D。
Prop。 XXIX。 Whatsoever the mind understands
under the form of eternity； it does not
understand by virtue of conceiving the
present actual existence of the body；
but by virtue of conceiving the essence of