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of God； and consequently （by Part i。； Ax。 iv。） is not the effect
of any attribute save thought。 Therefore the actual being of
ideas owns God as its cause； in so far as he is considered as a
thinking thing； &c。 Q。E。D。
VI。 The modes of any given attribute are caused by God； in so
far as he is considered through the attribute of which they are
modes； and not in so far as he is considered through any other
attribute。
》》》》》ProofEach attribute is conceived through itself； without
any other part （Part i。； Prop。 x。）； wherefore the modes of each
attribute involve the conception of that attribute； but not of
any other。 Thus （Part i。； Ax。 iv。） they are caused by God； only
in so far as he is considered through the attribute whose modes
they are； and not in so far as he is considered through any
other。 Q。E。D。
ProofThis proposition is evident from Part i。； Ax。 iv。
For the idea of everything that is caused depends on a
knowledge of the cause； whereof it is an effect。
ProofThis proposition is evident from the last； it is
understood more clearly from the preceding note。
ProofThe idea of an individual thing actually existing is
an individual mode of thinking； and is distinct from other modes
（by the Cor。 and Note to Prop。 viii。 of this part）； thus （by
Prop。 vi。 of this part） it is caused by God； in so far only as he
is a thinking thing。 But not （by Prop。 xxviii。 of Part i。） in
so far as he is a thing thinking absolutely； only in so far as
he is considered as affected by another mode of thinking； and he
is the cause of this latter； as being affected by a third； and
so on to infinity。 Now； the order and connection of ideas is
（by Prop。 vii。 of this book） the same as the order and connection
of causes。 Therefore of a given individual idea another
individual idea； or God； in so far as he is considered as
modified by that idea； is the cause； and of this second idea God
is the cause； in so far as he is affected by another idea； and
so on to infinity。 Q。E。D。
ProofWhatsoever takes place in the object of any idea； its
idea is in God （by Prop。 iii。 of this part）； not in so far as he
is infinite； but in so far as he is considered as affected by
another idea of an individual thing （by the last Prop。）； but （by
Prop。 vii。 of this part） the order and connection of ideas is
the same as the order and connection of things。 The knowledge；
therefore； of that which takes place in any individual object
will be in God； in so far only as he has the idea of that
object。 Q。E。D。
X。 The being of substance does not appertain to the essence of
manin other words； substance does not constitute the actual
being （forma） of man。
》》》》》ProofThe being of substance involves necessary existence
（Part i。； Prop。 vii。）。 If； therefore； the being of substance
appertains to the essence of man； substance being granted； man
would necessarily be granted also （II。 Def。 ii。）； and；
consequently； man would necessarily exist； which is absurd （II。
Ax。 i。）。 Therefore &c。 Q。E。D。
*****NoteThis proposition may also be proved from I。v。； in
which it is shown that there cannot be two substances of the
same nature；