Scholium

A very important characteristic regarding attributes is established in 2P7 and its scholium, which is sometimes referred to in the literature as the “parallelism doctrine.” ❋ Unknown (2009)

"Of course the scholium was the real achievement -- but you threw up an installation in record time, too, it seems to me." ❋ Blish, James (1953)

The same thing is related (in a well-known 'scholium') to have been done by Apolinarius and Theodore of Mopsuestia. ❋ John William Burgon (1850)

Then came nepenthe and scholium, aleatoric and consuetude. ❋ Unknown (2010)

It is thus advisable to stay clear of it and simply refer to this doctrine as “2P7 and its scholium.” ❋ Unknown (2009)

Therefore, the understanding of the nature of the union of mind and body depends on one's interpretation of Spinoza's theory of attributes and 2P7 and its scholium in particular. ❋ Unknown (2009)

To understand why this scholium is so important, it is helpful to recall Descartes 'definition of a “real distinction.” ❋ Unknown (2009)

Spinoza explains this proposition in the scholium: ❋ Unknown (2009)

The claim in 2P7 and its scholium is that my mind (a mode of Thought) and my body (a mode of Extension) are one and the same. ❋ Unknown (2009)

The general description of 2P7 and its scholium is discussed above in Section 1.6. ❋ Unknown (2009)

Gueroult, in order to account for the professed identity between modes of different attributes in 2P7 and its scholium, considers 1P28 which states: ❋ Unknown (2009)

Finally, and perhaps most importantly, given the holistic and systematic nature of Spinoza's metaphysics and the central role attributes play in it, the article points out how the different interpretative options on one issue bear on others (e.g. the number of attributes and the understanding of 2P7 and its scholium). ❋ Unknown (2009)

It pervades the definitions and scholium on space and time precisely because the primary point of this section is to spell out (in Howard Stein's words) “the empirical content of a set of theoretical notions” [Stein, 1967, 281]. ❋ Smith, George (2007)

This is why the “Copernican scholium” provides the most illuminating context for reading the ❋ Smith, George (2007)

The final paragraph of the scholium begins and ends as follows: ❋ Smith, George (2007)

The scholium that follows the eight definitions thus continues their concern with measures that will enable values to be assigned to the quantities in question. ❋ Smith, George (2007)

So, what Newton is doing in the scholium on space and time is not to introduce a new distinction, but to explicate with more care a distinction that had been fundamental to astronomy for centuries. ❋ Smith, George (2007)

Pegna informs us, in the hundred and eighteenth scholium on the third book, that inquisitors generally employ only five kinds of torture when putting to the question, although Marsilius mentions fifteen kinds, and adds, that he has imagined others still — such, for example, as precluding the possibility of sleep, in which he is approved by Grillandus and Locatus. ❋ Unknown (2007)

One source of confusion in the literature on this scholium is not paying attention to the primary distinction Newton is drawing, which is between “absolute, true, mathematical” motion versus “relative, apparent, common” motion. ❋ Smith, George (2007)

Notice here the expressed concern with measuring absolute, true, mathematical time, space, and motion, all of which are identified at the beginning of the scholium as quantities. ❋ Smith, George (2007)