The Philosophy of Spinoza, Benedictus de Spinoza [read full novel .txt] 📗

now sufficient to prove a very great hindrance to the comprehension of the connection of things in the manner in which I have explained it, I have thought it worth while to call them up to be examined by reason. But all these prejudices which I here undertake to point out depend upon this solely: that it is commonly supposed that all things in Nature, like men, work to some end; and indeed it is thought to be certain that God Himself directs all things to some sure end, for it is said that God has made all things for man, and man that he may worship God.

This, therefore, I will first investigate by inquiring, firstly, why so many rest in this prejudice, and why all are so naturally inclined to embrace it? I shall then show its falsity, and, finally, the manner in which there have arisen from it prejudices concerning good and evil, merit and sin, praise and blame, order and disorder, beauty and deformity, and so forth. This, however, is not the place to deduce these things from the nature of the human mind. It will be sufficient if I here take as an axiom that which no one ought to dispute, namely, that man is born ignorant of the causes of things, and that he has a desire, of which he is conscious, to seek that which is profitable to him. From this it follows, firstly, that he thinks himself free because he is conscious of his wishes and appetites, whilst at the same time he is ignorant of the causes by which he is led to wish and desire, not dreaming what they are; and, secondly, it follows that man does everything for an end, namely, for that which is profitable to him, which is what he seeks. Hence it happens that he attempts to discover merely the final causes of that which has happened; and when he has heard them he is satisfied, because there is no longer any cause for further uncertainty. But if he cannot hear from another what these final causes are, nothing remains but to turn to himself and reflect upon the ends which usually determine him to the like actions, and thus by his own mind he necessarily judges that of another.

Moreover, since he discovers, both within and without himself a multitude of means which contribute not a little to the attainment of what is profitable to himself—for example, the eyes, which are useful for seeing, the teeth for mastication, plants and animals for nourishment, the sun for giving light, the sea for feeding fish, etc.—it comes to pass that all natural objects are considered as means for obtaining what is profitable. These too being evidently discovered and not created by man, hence he has a cause for believing that some other person exists, who has prepared them for man's use. For having considered them as means it was impossible to believe that they had created themselves, and so he was obliged to infer from the means which he was in the habit of providing for himself that some ruler or rulers of Nature exist, endowed with human liberty, who have taken care of all things for him, and have made all things for his use. Since he never heard anything about the mind of these rulers, he was compelled to judge of it from his own, and hence he affirmed that the gods direct everything for his advantage, in order that he may be bound to them and hold them in the highest honor. This is the reason why each man has devised for himself, out of his own brain, a different mode of worshiping God, so that God might love him above others, and direct all Nature to the service of his blind cupidity and insatiable avarice.

Thus has this prejudice been turned into a superstition and has driven deep roots into the mind—a prejudice which was the reason why every one has so eagerly tried to discover and explain the final causes of things. The attempt, however, to show that Nature does nothing in vain (that is to say, nothing which is not profitable to man), seems to end in showing that Nature, the gods, and man are alike mad.

Do but see, I pray, to what all this has led. Amidst so much in Nature that is beneficial, not a few things must have been observed which are injurious, such as storms, earthquakes, diseases, and it was affirmed that these things happened either because the gods were angry because of wrongs which had been inflicted on them by man, or because of sins committed in the method of worshiping them; and although experience daily contradicted this, and showed by an infinity of examples that both the beneficial and the injurious were indiscriminately bestowed on the pious and the impious, the inveterate prejudices on this point have not therefore been abandoned. For it was much easier for a man to place these things aside with others of the use of which he was ignorant, and thus retain his present and inborn state of ignorance, than to destroy the whole superstructure and think out a new one. Hence it was looked upon as indisputable that the judgments of the gods far surpass our comprehension; and this opinion alone would have been sufficient to keep the human race in darkness to all eternity, if mathematics, which does not deal with ends, but with the essences and properties of forms, had not placed before us another rule of truth. In addition to mathematics, other causes also might be assigned, which it is superfluous here to enumerate, tending to make men reflect upon these universal prejudices, and leading them to a true knowledge of things.

I have thus sufficiently explained what I promised in the first place to explain. There will now be no need of many words to show that Nature has set no end before herself, and that all final causes are nothing but human fictions. For I believe that this is sufficiently evident both from the foundations and causes of this prejudice, as well as from all those propositions in which I have shown that all things are begotten by a certain eternal necessity of Nature and in absolute perfection. Thus much, nevertheless, I will add, that this doctrine concerning an end altogether overturns nature. For that which is in truth the cause it considers as the effect, and vice versa. Again, that which is first in Nature it puts last; and, finally, that which is supreme and most perfect it makes the most imperfect. For, passing by the first two assertions as self-evident, it is plain that that effect is the most perfect which is immediately produced by God, and in proportion as intermediate causes are necessary for the production of a thing is it imperfect. But if things which are immediately produced by God were made in order that He might obtain the end He had in view, then the last things for the sake of which the first exist, must be the most perfect of all.

Again, this doctrine does away with God's perfection. For if God works to obtain an end, He necessarily seeks something of which he stands in need. And although theologians and metaphysicians distinguish between the end of want and the end of assimilation (finem indigentiæ et finem assimilationis), they confess that God has done all things for His own sake, and not for the sake of the things to be created, because before the creation they can assign nothing excepting God for the sake of which God could do anything; and therefore they are necessarily compelled to admit that God stood in need of and desired those things for which He determined to prepare means. This is self-evident. Nor is it here to be overlooked that the adherents of this doctrine, who have found a pleasure in displaying their ingenuity in assigning the ends of things, have introduced a new species of argument, not the reductio ad impossible, but the reductio ad ignorantiam, to prove their position, which shows that it had no other method of defense left.

For, by way of example, if a stone had fallen from some roof on somebody's head and killed him, they will demonstrate in this manner that the stone has fallen in order to kill the man. For if it did not fall for that purpose by the will of God, how could so many circumstances concur through chance (and a number often simultaneously do concur)? You will answer, perhaps, that the event happened because the wind blew and the man was passing that way. But, they will urge, why did the wind blow at that time, and why did the man pass that way precisely at the same moment? If you again reply that the wind rose then because the sea on the preceding day began to be stormy, the weather hitherto having been calm, and that the man had been invited by a friend, they will urge again—because there is no end of questioning—But why was the sea agitated? why was the man invited at that time? And so they will not cease from asking the causes of causes, until at last you fly to the will of God, the refuge for ignorance.

So, also, when they behold the structure of the human body, they are amazed; and because they are ignorant of the causes of such art, they conclude that the body was made not by mechanical but by a supernatural or divine art, and has been formed in such a way so that the one part may not injure the other. Hence it happens that the man who endeavors to find out the true causes of miracles, and who desires as a wise man to understand Nature, and not to gape at it like a fool, is generally considered and proclaimed to be a heretic and impious by those whom the vulgar worship as the interpreters both of Nature and the gods. For these know that if ignorance be removed, amazed stupidity, the sole ground on which they rely in arguing or in defending their authority, is taken away also. But these things I leave and pass on to that which I determined to do in the third place.

After man has persuaded himself that all things which exist are made for him, he must in everything adjudge that to be of the greatest importance which is most useful to him, and he must esteem that to be of surpassing worth by which he is most beneficially affected. In this way he is compelled to form those notions by which he explains Nature; such, for instance, as good, evil, order, confusion, heat, cold, beauty, and deformity, etc.; and because he supposes himself to be free, notions like those of praise and blame, sin and merit, have arisen. These latter I shall hereafter explain when I have treated of human nature; the former I will here briefly unfold.

It is to be observed that man has given the name good to everything which leads to health and the worship of God; on the contrary, everything which does not lead thereto he calls evil. But because those who do not understand Nature affirm nothing about things themselves, but only imagine them, and take the imagination to be understanding, they therefore, ignorant of things and their nature, firmly believe an order to be in things; for when things are so placed that if they are represented to us through the senses, we can easily imagine them, and consequently easily remember them, we call them well arranged; but if they are not placed so that we can imagine and remember them, we call them badly arranged or confused. Moreover, since those things are more especially pleasing to us which we can easily