At this point, Spinoza shifts from a rigorous focus on the generally inadequate ideas by which we operate to a recognition that infinite ideas are adequate. Here he brings us back to the perfection of Part I while holding the mind of Part II as of the fabric of perfection. In this way, Spinoza does not join the chorus of skeptics who argue for a nature which is unruly and not subject to reason. Instead, he agrees with skeptics concerning the limitations of our capacity for understanding while affirming the inherent reason structure of the world around us.
Omnes ideæ quatenus ad Deum referuntur, veræ sunt.
All ideas insofar as they refer to God are true.
DEMONSTRATIO: Omnes enim ideæ quæ in Deo sunt, cum suis ideatis omnino conveniunt (per corollarium propositionis 7 hujus) adeoque (per axioma 6 partis I) omnes veræ sunt. Q.E.D.
For all ideas which are in God since they correspond completely with their objects (by IIP7C) to such an extent (by IA6) they are all true.
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