on to infinity. But I will treat of this hereafter.
PROP. XXII. The human mind perceives not only the modifications of the body, but also the ideas of such modifications.
Proof.—The ideas of the ideas of modifications follow in God in the same manner, and are referred to God in the same manner, as the ideas of the said modifications. This is proved in the same way as II. xx. But the ideas of the modifications of the body are in the human mind (II. xii.), that is, in God, in so far as he constitutes the essence of the human mind; therefore the ideas of these ideas will be in God, in so far as he has the knowledge or idea of the human mind, that is (II. xxi.), they will be in the human mind itself, which therefore perceives not only the modifications of the body, but also the ideas of such modifications. Q.E.D.
PROP. XXIII. The mind does not know itself, except in so far as it perceives the ideas of the modifications of the body.
Proof.—The idea or knowledge of the mind (II. xx.) follows in God in the same manner, and is referred to God in the same manner, as the idea or knowledge of the body. But since (II. xix.) the human mind does not know the human body itself, that is (II. xi. Coroll.), since the knowledge of the human body is not referred to God, in so far as he constitutes the nature of the human mind; therefore, neither is the knowledge of the mind referred to God, in so far as he constitutes the essence of the human mind; therefore (by the same Coroll. II. xi.), the human mind thus far has no knowledge of itself. Further the ideas of the modifications, whereby the body is affected, involve the nature of the human body itself (II. xvi.), that is (II. xiii.), they agree with the nature of the mind; wherefore the knowledge of these ideas necessarily involves