Superphysics
Propositions 9-21
6 minutes • 1110 words
Table of contents
- 9. The more reality or being a thing has, the greater the number of its attributes (Def. 4).
- 10. Each particular attribute of the one substance must be conceived through itself.
- Note
- 11. God, or substance, consisting of infinite attributes, of which each expresses eternal and infinite essentiality, necessarily exists.
- Note
9. The more reality or being a thing has, the greater the number of its attributes (Def. 4).
10. Each particular attribute of the one substance must be conceived through itself.
Proof: An attribute is that which the intellect perceives of substance, as constituting its essence (Def. 4), and, therefore, must be conceived through itself (Def. 3). Q.E.D.
Note
Two attributes are conceived as distinct. One is conceived without the help of the other.
Yet we cannot conclude that they constitute 2 entities, or 2 different substances.
The nature of substance is that each of its attributes is conceived through itself, inasmuch as all the attributes it has have always existed simultaneously in it, and none could be produced by any other.
Each expresses the reality or being of substance.
It is then alright to ascribe several attributes to one substance. This is because it is natural that each and every entity must be conceived under some attribute, and that its reality or being is in proportion to the number of its attributes expressing necessity or eternity and infinity.
Consequently, it is abundantly clear, that an absolutely infinite being must necessarily be defined as consisting in infinite attributes, each of which expresses a certain eternal and infinite essence.
If anyone now ask, by what sign shall he be able to distinguish different substances, let him read the following propositions, which show that there is but one substance in the universe, and that it is absolutely infinite, wherefore such a sign would be sought in vain. –>
11. God, or substance, consisting of infinite attributes, of which each expresses eternal and infinite essentiality, necessarily exists.
Proof 1: If this is denied, think that God does not exist and therefore his essence does not involve existence. But Prop. 7 says this is absurd. Therefore, God necessarily exists.
Proof 2: Everything that exists has a cause or reason.
If that cause does not exist, a cause must also be granted to explain why that other cause did not exist.
- This cause must either be contained in the nature of the thing in question, or be external to it.
For instance, the reason for the non-existence of a square circle is indicated in its nature.
The existence of substance follows also solely from its nature, inasmuch as its nature involves existence. (See Prop. 7)
But the reason for the existence of a triangle or a circle does not follow from the nature of those shapes, but from the order of universal nature in space.
From the latter it follows, either that a triangle necessarily exists, or that it is impossible that it should exist.
It follows therefrom that a thing necessarily exists, if no cause or reason be granted which prevents its existence.
If, then, no cause or reason can be given, which prevents the existence of God, or which destroys his existence, we must certainly conclude that he necessarily does exist.
If such a reason or cause should be given, it must either be drawn from the very nature of God, or be external to him.
That is, drawn from another substance of another nature.
For if it were of the same nature, God, by that very fact, would be admitted to exist.
But substance of another nature could have nothing in common with God (by Prop. 2), and therefore would be unable either to cause or to destroy his existence.
As, then, a reason or cause which would annul the divine existence cannot be drawn from anything external to the divine nature, such cause must perforce, if God does not exist, be drawn from God’s own nature, which would involve a contradiction.
To make such an affirmation about a being absolutely infinite and supremely perfect is absurd.
Therefore, neither in the nature of God, nor externally to his nature, can a cause or reason be assigned which would annul his existence. Therefore, God necessarily exists. Q.E.D.
Proof 3: The potentiality of non-existence is a negation of power, and contrariwise the potentiality of existence is a power, as is obvious.
If, then, that which necessarily exists is nothing but finite beings, such finite beings are more powerful than a being absolutely infinite, which is obviously absurd;
Therefore, either nothing exists, or else a being absolutely infinite necessarily exists also. Now we exist either in ourselves, or in something else which necessarily exists (see Axiom. 1 and Prop. 7).
Therefore a being absolutely infinite.
In other words, God (Def. 6) necessarily exists. Q.E.D.
Note
In this last proof, I have purposely shown God’s existence à posteriori, so that the proof might be more easily followed, not because, from the same premises, God’s existence does not follow à priori.
The potentiality of existence is a power. It follows that, in proportion as reality increases in the nature of a thing, so also will it increase its strength for existence.
Therefore, a being absolutely infinite, such as God, has from himself an absolutely infinite power of existence.
- Hence he absolutely exists.
Many people will be unable to see the force of this proof because they are used only to consider those things which flow from external causes.
- They only see such things which quickly come into existence and quickly disappears.
They think that those things that are not so easily brought into existence as more difficult to conceive and therefore more complicated.
This proverb is correct: “What comes quickly, goes quickly.”
I am only referring to substances which (by Prop. vi.) cannot be produced by any external cause.
- I am not talking about things which come to exist through causes external to themselves.
Things which are produced by external causes, whether they consist of many parts or few, owe whatsoever perfection or reality they possess solely to the efficacy of their external cause; and
Therefore their existence arises solely from the perfection of their external cause, not from their own.
On the contrary, whatsoever perfection is possessed by substance is due to no external cause. Wherefore the existence of substance must arise solely from its own nature, which is nothing else but its essence.
Thus, the perfection of a thing does not annul its existence, but, on the contrary, asserts it. Imperfection, on the other hand, does annul it; therefore we cannot be more certain of the existence of anything, than of the existence of a being absolutely infinite or perfect—that is, of God.
For inasmuch as his essence excludes all imperfection, and involves absolute perfection, all cause for doubt concerning his existence is done away, and the utmost certainty on the question is given.
This, I think, will be evident to every moderately attentive reader.
