{
    "schema": "prokopton42-public-passage-v1",
    "id": "spinoza.ethics_fr",
    "canonical_url": "https://prokopton42.com/en/works/spinoza/ethics-fr/reference-section-0089/",
    "language": "en",
    "title": "Ethics, Émile Saisset’s French Translation",
    "author": "Baruch Spinoza",
    "date": "composed c. 1661-1675; published in 1677",
    "summary": "Émile Saisset’s translation gives the demonstrative architecture of Spinoza’s Ethics in French. God identified with Nature, mind-body parallelism, analysis of passions, and intellectual blessedness unfold through nineteenth-century terminology.",
    "learning": "Understand the Ethics’ five movements, recognize Saisset’s lexical mediation, and compare a proposition with its proof and scholium.",
    "long_summary": "Definitions, propositions, proofs, and scholia construct a system in which everything follows from divine and natural necessity. The individual strives to persist, encounters other powers, forms more or less adequate ideas, and can convert some passive affects into rational activity.\n\nThis manifestation is not a separate work composed in French by Spinoza. Saisset interprets the Latin through choices concerning substance, soul, understanding, and freedom. Comparing representations reveals mediation without assigning demonstrated claims to the translator.",
    "historical_context": "The corpus manifests do not yet establish the precise place and circumstances of composition. The images below document the author’s world or the text’s transmission. They do not claim to show the exact scene of writing.",
    "material_world_label": "Europe and the Atlantic, 15th-17th centuries",
    "material_world": {
        "technology": "Printing, artillery, clocks, ocean-going sail, and navigational instruments change the scale of states, trade, and travel.",
        "science": "Instrumented observation, calculation, anatomy, and astronomy gradually challenge inherited frameworks. Practice remains mixed with ancient authority.",
        "medicine": "Dissection, surgery, plants, and pharmacopoeias expand, but infection, pain, and epidemics remain poorly controlled.",
        "transport": "Walking, horses, coaches, river boats, and great sailing ships. Crossing an ocean takes weeks or months and remains dangerous.",
        "agriculture": "Grain, livestock, and gardens predominate; Atlantic exchange moves maize, potatoes, tomatoes, sugar, and animals with major consequences.",
        "communication": "Printed books, broadsheets, letters, and regular posts speed circulation without making it instant.",
        "clothing": "Doublets, breeches, structured dresses, caps, ruffs, and cloaks use wool, linen, silk, and lace; rank strongly controls silhouette."
    },
    "material_world_scenes": [
        {
            "asset": "/assets/timeline/landmarks/19-1610-ce/world-01.webp",
            "title": "Technology, science, and care",
            "description": "Printing, artillery, clocks, ocean-going sail, and navigational instruments change the scale of states, trade, and travel. Instrumented observation, calculation, anatomy, and astronomy gradually challenge inherited frameworks. Practice remains mixed with ancient authority. Dissection, surgery, plants, and pharmacopoeias expand, but infection, pain, and epidemics remain poorly controlled."
        },
        {
            "asset": "/assets/timeline/landmarks/19-1610-ce/world-02.webp",
            "title": "Travel and communication",
            "description": "Walking, horses, coaches, river boats, and great sailing ships. Crossing an ocean takes weeks or months and remains dangerous. Printed books, broadsheets, letters, and regular posts speed circulation without making it instant."
        },
        {
            "asset": "/assets/timeline/landmarks/19-1610-ce/world-03.webp",
            "title": "Farming and food",
            "description": "Grain, livestock, and gardens predominate; Atlantic exchange moves maize, potatoes, tomatoes, sugar, and animals with major consequences."
        },
        {
            "asset": "/assets/timeline/landmarks/19-1610-ce/world-04.webp",
            "title": "Clothing, women and men",
            "description": "Doublets, breeches, structured dresses, caps, ruffs, and cloaks use wool, linen, silk, and lace; rank strongly controls silhouette."
        }
    ],
    "intellectual_tradition": {
        "id": "modern-philosophy",
        "label": "Modern and contemporary philosophy"
    },
    "period": {
        "id": "modern",
        "label": "Modern era"
    },
    "languages": [
        "fr",
        "en"
    ],
    "manifestations": [
        {
            "coverage": "complete",
            "file": "data/corpus/normalized/spinoza/ethics_fr/representations/fr.ndjson",
            "language": "fr",
            "records": 300,
            "role": "complete_source_selection",
            "sha256": "b7ea7c38a17ad498de6a5c1b70e08a735f3f8355aa8401b67550b5c0b693dfbf",
            "source_id": "ethics_fr"
        },
        {
            "coverage": "complete",
            "file": "data/corpus/normalized/spinoza/ethics_fr/representations/ai-generated/en-gpt-5-6-sol-corpus-passage-translation-v1.ndjson",
            "generated_on": "2026-09-11",
            "language": "en",
            "model": "gpt-5.6-sol",
            "official_status": "non_official",
            "prompt_version": "corpus-passage-translation-v1",
            "provider": "codex_subscription",
            "records": 300,
            "role": "ai_generated_translation_non_official",
            "sha256": "f4550f8b900e11b7c2e4e9204c8448d5010d66f8dbd78f621ef9c58a44728caa",
            "source_id": "prokopton42-codex-translation:gpt-5.6-sol:corpus-passage-translation-v1",
            "translation_type": "ai_generated_translation"
        }
    ],
    "concepts": [
        {
            "id": "adequate_idea",
            "label": "Adequate idea"
        },
        {
            "id": "affects",
            "label": "Affects"
        },
        {
            "id": "attribute",
            "label": "Attribute"
        },
        {
            "id": "conatus",
            "label": "Conatus"
        },
        {
            "id": "family",
            "label": "Family"
        },
        {
            "id": "freedom",
            "label": "Freedom"
        },
        {
            "id": "god",
            "label": "God"
        },
        {
            "id": "honestum_and_utility",
            "label": "Moral rightness and utility"
        },
        {
            "id": "impressions_and_assent",
            "label": "Impressions and assent"
        },
        {
            "id": "intellectual_love",
            "label": "Intellectual love of God"
        },
        {
            "id": "knowledge",
            "label": "Knowledge"
        },
        {
            "id": "mode",
            "label": "Mode"
        },
        {
            "id": "necessity",
            "label": "Necessity"
        },
        {
            "id": "power_to_act",
            "label": "Power to act"
        },
        {
            "id": "reason",
            "label": "Reason"
        },
        {
            "id": "roles",
            "label": "Roles and relationships"
        },
        {
            "id": "substance",
            "label": "Substance"
        },
        {
            "id": "virtue",
            "label": "Virtue"
        }
    ],
    "source_work_ids": [
        "spinoza.ethics_fr"
    ],
    "passages": 300,
    "word_count": 92036,
    "word_counts_by_language": {
        "en": 92036,
        "fr": 96231
    },
    "editorial_status": "gpt_5_6_semantic_draft_v1",
    "structure": {
        "citation_scheme": "source-section-v1",
        "kind": "native",
        "levels": [
            {
                "key": "section",
                "label_fr": "Section",
                "label_en": "Section"
            }
        ],
        "leaf_fr": "Section",
        "leaf_en": "Section"
    },
    "canonical_passage_id": "passage:spinoza.ethics_fr:section-0089",
    "canonical_ref": "section-0089",
    "canonical_parent_ref": null,
    "canonical_parent_id": null,
    "representations": [
        {
            "language": "fr",
            "text": "Scholie II : Il résulte clairement de tout ce qui précède que nous tirons un grand nombre de perceptions et toutes nos notions universelles : 1° des choses particulières que les sens représentent à l’intelligence d’une manière confuse, tronquée et sans aucun ordre (voir le Corollaire de la Propos. 29, partie 2) ; et c’est pourquoi je nomme d’ordinaire les perceptions de cette espèce, connaissance fournie par l’expérience vague ; 2° des signes, comme, par exemple, des mots que nous aimons à entendre ou à lire, et qui nous rappellent certaines choses, dont nous formons alors des idées semblables à celles qui ont d’abord représenté ces choses à notre imagination (voir le Schol. de la Propos. 18, partie 2) ; j’appellerai dorénavant ces deux manières d’apercevoir les choses, connaissance du premier genre, opinion ou imagination ; 3° enfin, des notions communes et des idées adéquates que nous avons des propriétés des choses (voir le Corollaire de la Propos. 38, la Propos. 39 et son Corollaire, et la Propos. 40, part. 2). J’appellerai cette manière d’apercevoir les choses, raison ou connaissance du second genre. Outre ces deux genres de connaissances, on verra par ce qui suit qu’il en existe un troisième, que j’appellerai science intuitive. Celui-ci va de l’idée adéquate de l’essence formelle de certains attributs de Dieu à la connaissance adéquate de l’essence des choses. J’expliquerai cela par un seul exemple. Trois nombres nous sont donnés, pour en obtenir un quatrième qui soit au troisième comme le second est au premier. Les marchands n’hésitent pas à multiplier le second par le troisième et à diviser le produit par le premier ; et cela par cette raison qu’ils n’ont pas encore oublié ce qui leur a été dit sans preuve par leur maître, ou bien parce qu’ils ont fait plusieurs épreuves de cette opération sur des nombres très simples, et enfin en vertu de la Démonstr. de la Propos. 19 du 7e livre d’Euclide, c’est-à-dire en vertu d’une propriété générale des proportions.— Mais tout cela est inutile si on opère sur des nombres très simples. Soit, par exemple, les trois nombres en question, 1, 2, 3 : il n’y a personne qui ne voie que le quatrième nombre de cette proportion est 6, et cette démonstration est d’une clarté supérieure à toute autre, parce que nous concluons le quatrième terme du rapport qu’une seule intuition nous a montré entre le premier et le second.",
            "translator": "Émile Saisset or Paul Janet",
            "source_id": "source-1",
            "translation_type": "historical_translation"
        },
        {
            "language": "en",
            "text": "Scholium II: It follows clearly from all the foregoing that we derive a great number of perceptions and all our universal notions: 1. From particular things represented to the intellect by the senses in a confused, mutilated, and disorderly manner (see the Corollary of Proposition 29, Part 2); and for this reason I ordinarily call perceptions of this kind knowledge from vague experience. 2. From signs, as, for example, from words that we are accustomed to hear or read, and which remind us of certain things, whereupon we form ideas of them similar to those that first represented those things to our imagination (see the Scholium of Proposition 18, Part 2). Henceforth I shall call these two ways of perceiving things knowledge of the first kind, opinion, or imagination. 3. Finally, from common notions and adequate ideas that we have of the properties of things (see the Corollary of Proposition 38, Proposition 39 and its Corollary, and Proposition 40, Part 2). I shall call this way of perceiving things reason, or knowledge of the second kind. Besides these two kinds of knowledge, it will appear from what follows that there is a third, which I shall call intuitive knowledge. This proceeds from an adequate idea of the formal essence of certain attributes of God to adequate knowledge of the essence of things. I shall explain this by a single example. Three numbers are given, and a fourth is to be obtained which is to the third as the second is to the first. Merchants do not hesitate to multiply the second by the third and divide the product by the first, either because they have not yet forgotten what their teacher told them without proof, or because they have often tested this operation with very simple numbers, or finally by virtue of the Demonstration of Proposition 19 in Book 7 of Euclid, that is, by virtue of a general property of proportions. But all this is unnecessary when operating with very simple numbers. Let the three numbers in question be, for example, 1, 2, and 3. No one fails to see that the fourth number in this proportion is 6, and this demonstration is clearer than any other, because we infer the fourth term from the ratio that a single intuition has shown us between the first and the second.",
            "translator": "Codex gpt-5.6-sol",
            "edition": "Prokopton42 non-official AI translation, 2026-09-11",
            "source_id": "prokopton42-codex-translation:gpt-5.6-sol:corpus-passage-translation-v1",
            "translation_type": "ai_generated_translation",
            "official_status": "non_official",
            "generation_model": "gpt-5.6-sol"
        }
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}