would be in Him in so far as He has formed the mind of
another thing.

But we have ideas of the affections of the body; therefore the object of
the idea constituting the human mind is the body actually existing. It
follows that man consists of mind and body, and that the human body
exists as we perceive it.

_Mind and Body_

Hence we perceive not only that the human mind is united to the body,
but also what is to be understood by the union of mind and body. But no
one can adequately comprehend it without previously possessing adequate
knowledge of the body. In proportion as one body is better adapted than
another to act or suffer, the mind will at the same time be better
adapted for perception. And the more independent a body may be of other
bodies, the stronger will be the understanding of the mind. Thus we can
determine the superiority of one mind over another.

All bodies are either moving or resting. Every body moves sometimes
slowly, sometimes quickly. Bodies are distinguished from each other by
degrees of motion and quiescence, not with regard to substance. All
bodies agree in some aspects. Bodies affect each other in motion and
rest. Each individual thing must necessarily be determined as to motion
or rest by some other thing.

The human body needs for its preservation many other bodies by which it
is, as it were, regenerated. The human mind increases its aptitude in
proportion to the number of ways in which the body can be disposed. The
idea constituting a formal being of the human mind is not simple, but is
highly complex. An idea of each component part of the body must
necessarily exist in God.

The human mind does not know the human body itself, nor does it know
that the human body exists, except through the ideas and affections by
which the body is affected. Indeed, the human mind is the very idea or
knowledge of the human body. These ideas are in God. Thought is an
attribute of God, and so the thought of the mind originates of necessity
in Him. All the ideas which are in God always agree with those things of
which they are ideas, and therefore they are all true.

Falsity consists in privation of knowledge, involved in confusion and
mutilation of ideas. For instance, because they think themselves to be
free, and the sole reason for this opinion is that they are conscious of
their own actions, and ignorant of the causes determining those actions.
Nobody knows what the will is and how it moves to-da