Benedict de Spinoza, THE ETHICS
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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.

*****Note--The idea which constitutes the nature of the human
mind is, in the same manner, proved not to be, when considered
in itself and alone, clear and distinct; as also is the case
with the idea of the human mind, and the ideas of the ideas of
the modifications of the human body, in so far as they are
referred to the mind only, as everyone may easily see.

XXIX. The idea of the idea of each modification of the human
body does not involve an adequate knowledge of the human mind.

>>>>>Proof--The idea of a modification of the human body (II.
xxvii.) does not involve an adequate knowledge of the said body,
in other words, does not adequately express its nature; that is
(II. xiii.) it does not agree with the nature of the mind
adequately; therefore (I. Ax. vi.) the idea of this idea does
not adequately express the nature of the human mind, or does not
involve an adequate knowledge thereof.

<<<<perceives things after the common order of nature, has not an
adequate but only a confused and fragmentary knowledge of
itself, of its own body, and of external bodies. For the mind
does not know itself, except in so far as it perceives the ideas
of the modifications of body (II. xxiii.). It only perceives
its own body (II. xix.) through the ideas of the modifications of
body (II. xxiii.). It only perceives its own body (II. xix.)
through the ideas of the modifications, and only perceives
external bodies through the same means; thus, in so far as it has
such ideas of modification, it has not an adequate knowledge of
itself (II. xxix.), nor of its own body (II. xxvii.), nor of