{ "schema": "prokopton42-public-passage-v1", "id": "spinoza.ethics_fr", "canonical_url": "https://prokopton42.com/en/works/spinoza/ethics-fr/reference-section-0277/", "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": "care_of_soul", "label": "Care of the soul" }, { "id": "conatus", "label": "Conatus" }, { "id": "education", "label": "Education" }, { "id": "family", "label": "Family" }, { "id": "freedom", "label": "Freedom" }, { "id": "god", "label": "God" }, { "id": "impressions_and_assent", "label": "Impressions and assent" }, { "id": "intellectual_love", "label": "Intellectual love of God" }, { "id": "messiah", "label": "Messiah" }, { "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": "spirit", "label": "Spirit" }, { "id": "substance", "label": "Substance" }, { "id": "suffering", "label": "Suffering" }, { "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-0277", "canonical_ref": "section-0277", "canonical_parent_ref": null, "canonical_parent_id": null, "representations": [ { "language": "fr", "text": "A mesure qu’une image se rapporte à un plus grand nombre de choses, elle revient plus fréquemment à l’esprit : en d’autres termes, elle se réveille plus souvent dans l’âme et l’occupe davantage.\n\nDémonstration : A mesure, en effet, qu’une image ou qu’une passion a rapport à plus d’objets, il y a plus de causes capable de l’exciter ou de l’entretenir, et toutes ces causes, l’âme (en vertu de l’hypothèse) les aperçoit par cela seul qu’elle est affectée de cette passion ; d’où il suit que cette passion devra être plus fréquente, en d’autres termes elle se réveillera plus souvent dans l’âme et l’occupera davantage (par la Propos. 8. part. 5). C. Q. F. D.\n\nNous unissons plus facilement les images des choses avec les images qui se rapportent aux objets que nous concevons clairement et distinctement qu’avec toute autre sorte d’images.\n\nDémonstration : Les objets que nous concevons clairement et distinctement, ce sont les propriétés générales des choses, ou ce qui se déduit de ces propriétés (voyez la Défin. de la raison dans le Schol. 2 de la Propos. 40, part. 2) ; et conséquemment, ces objets se représentent à notre esprit plus souvent que les autres (par la Propos. précéd.) ; d’où il suit que la perception simultanée de ces objets et du reste des choses devra s’opérer avec une facilité particulière, et par suite que les images des choses se joindront à ces objets plus aisément qu’à tous les autres (par la Propos. 18, part. 2). C. Q. F. D.\n\nA mesure qu’une image est jointe à un plus grand nombre d’autres images, elle se réveille plus souvent dans notre âme.\n\nDémonstration : A mesure en effet qu’une image est jointe à un plus grand nombre d’images, il y a un plus grand nombre de causes capables de l’exciter (par la propos. 18, part. 2). C. Q. F. D.\n\nL’âme peut faire que toutes les affections du corps, c’est-à-dire que toutes les images des choses se rapportent à l’idée de Dieu.\n\nDémonstration : Il n’est aucune affection du corps dont l’âme ne puisse se former un concept clair et distinct (par la Propos. 4, part. 5), et en conséquence, l’âme peut faire (par la Propos. 15, part. 1) que toutes ces affections se rapportent à l’idée de Dieu. C. Q. F. D.", "translator": "Émile Saisset or Paul Janet", "source_id": "source-1", "translation_type": "historical_translation" }, { "language": "en", "text": "The more an image is related to a greater number of things, the more frequently it returns to the mind. In other words, it is awakened more often in the mind and occupies it more.\n\nProof: Indeed, the more an image or a passion is related to more objects, the more causes there are capable of arousing or sustaining it, and the mind, by hypothesis, perceives all these causes by the mere fact that it is affected by this passion. Hence it follows that this passion must be more frequent, in other words, that it will be awakened more often in the mind and occupy it more (by Prop. 8, Part 5). Q.E.D.\n\nWe unite the images of things more easily with images related to objects that we conceive clearly and distinctly than with any other kind of images.\n\nProof: The objects we conceive clearly and distinctly are the general properties of things, or what is deduced from these properties (see the Definition of reason in Scholium 2 of Prop. 40, Part 2). Consequently, these objects present themselves to our mind more often than others (by the preceding Prop.). Hence it follows that the simultaneous perception of these objects and of other things must occur with particular ease, and consequently that the images of things will be joined to these objects more easily than to all others (by Prop. 18, Part 2). Q.E.D.\n\nThe more an image is joined to a greater number of other images, the more often it is awakened in our mind.\n\nProof: Indeed, the more an image is joined to a greater number of images, the greater the number of causes capable of arousing it (by Prop. 18, Part 2). Q.E.D.\n\nThe mind can bring it about that all the affections of the body, that is, all the images of things, are related to the idea of God.\n\nProof: There is no affection of the body of which the mind cannot form a clear and distinct concept (by Prop. 4, Part 5). Consequently, the mind can bring it about (by Prop. 15, Part 1) that all these affections are related to the idea of God. Q.E.D.", "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" } ], "content_checksum": "56e9e097e9862805faa2ad10c5bab40240470441cefe3c4289b39c8f8bd8e826" }