The Ethics, Benedictus de Spinoza [best reads txt] 📗
- Author: Benedictus de Spinoza
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hand, we are affected more intensely, than if we conceive that
its time for existence is separated from the present by a longer
interval ; so too by the remembrance of what we conceive to have
not long passed away we are affected more intensely, than if we
conceive that it has long passed away.
Proof.-In so far as we conceive a thing as close at hand, or
not long passed away, we conceive that which excludes the
presence of the object less, than if its period of future
existence were more distant from the present, or if it had long
passed away (this is obvious) therefore (by the foregoing Prop.)
we are, so far, more intensely affected towards it. Q.E.D.
Corollary.-From the remarks made in Def. vi. of this part it
follows that, if objects are separated from the present by a
longer period than we can define in conception, though their
dates of occurrence be widely separated one from the other, they
all affect us equally faintly.
PROP. XI. An emotion towards that which we conceive as necessary
is, when other conditions are equal, more intense than an emotion
towards that which possible, or contingent, or non-necessary.
Proof.-In so far as we conceive a thing to be necessary, we,
to that extent, affirm its existence ; on the other hand we deny
a thing’s existence, in so far as we conceive it not to be
necessary I. xxxiii. note. i.) ; wherefore (IV. ix.) an emotion
towards that which is necessary is, other conditions being equal,
more intense than an emotion that which is non-necessary. Q.E.D.
PROP. XII. An emotion towards a thing, which we know not to
exist at the present time, and which we conceive as possible, is
more intense, other conditions being equal, than an emotion
towards a thing contingent.
Proof.-In so far as we conceive a thing as contingent, we are
affected by the conception of some further thing, which would
assert the existence of the former (IV. Def. iii.) ; but, on the
other hand, we (by hypothesis) conceive certain things, which
exclude its present existence. But, in so far as we conceive a
thing to be possible in the future, we there by conceive things
which assert its existence (IV. iv.), that is (III. xviii.),
things which promote hope or fear : wherefore an emotion towards
something possible is more vehement. Q.E.D.
Corollary.-An emotion towards a thing, which we know not to
exist in the present, and which we conceive as contingent, is far
fainter, than if we conceive the thing to be present with us.
Proof.-Emotion towards a thing, which we conceive to exist,
is more intense than it would be, if we conceived the thing as
future (IV. ix. Coroll.), and is much more vehement, than if the
future time be conceived as far distant from the present (IV.
x.). Therefore an emotion towards a thing, whose period of
existence we conceive to be far distant from the present, is far
fainter, than if we conceive the thing as present ; it is,
nevertheless, more intense, than if we conceived the thing as
contingent, wherefore an emotion towards a thing, which we regard
as contingent, will be far fainter, than if we conceived the
thing to be present with us. Q.E.D.
PROP. XIII. Emotion towards a thing contingent, which we know
not to exist in the present, is, other conditions being equal,
fainter than an emotion towards a thing past.
Proof.-In so far as we conceive a thing as contingent, we are
not affected by the image of any other thing, which asserts the
existence of the said thing (IV. Def. iii.), but, on the other
hand (by hypothesis), we conceive certain things excluding its
present existence. But, in so far as we conceive it in relation
to time past, we are assumed to conceive something, which recalls
the thing to memory, or excites the image thereof (II. xviii. and
note), which is so far the same as regarding it as present (II.
xvii. Coroll.). Therefore (IV. ix.) an emotion towards a thing
contingent, which we know does not exist in the present, is
fainter, other conditions being equal, than an emotion towards a
thing past. Q.E.D.
PROP. XIV. A true knowledge of good and evil cannot check any
emotion by virtue of being true, but only in so far as it is
considered as an emotion.
Proof.-An emotion is an idea, whereby the mind affirms of its
body a greater or less force of existing than before (by the
general Definition of the Emotions) ; therefore it has no
positive quality, which can be destroyed by the presence of what
is true ; consequently the knowledge of good and evil cannot, by
virtue of being true, restrain any emotion. But, in so far as
such knowledge is an emotion (IV. viii.) if it have more strength
for restraining emotion, it will to that extent be able to
restrain the given emotion. Q.E.D.
PROP. XV. Desire arising from the knowledge of good and bad can
be quenched or checked by many of the other desires arising from
the emotions whereby we are assailed.
Proof.-From the true knowledge of good and evil, in so far as
it is an emotion, necessarily arises desire (Def. of the
Emotions, i.), the strength of which is proportioned to the
strength of the emotion wherefrom it arises (III. xxxvii.). But,
inasmuch as this desire arises (by hypothesis) from the fact of
our truly understanding anything, it follows that it is also
present with us, in so far as we are active (III. i.), and must
therefore be understood through our essence only (III. Def. ii.)
; consequently (III. vii.) its force and increase can be defined
solely by human power. Again, the desires arising from the
emotions whereby we are assailed are stronger, in proportion as
the said emotions are more vehement ; wherefore their force and
increase must be defined solely by the power of external causes,
which, when compared with our own power, indefinitely surpass it
(IV. iii.) ; hence the desires arising from like emotions may be
more vehement, than the desire which arises from a true knowledge
of good and evil, and may, consequently, control or quench it.
Q.E.D.
PROP. XVI. Desire arising from the knowledge of good and evil,
in so far as such knowledge regards what is future, may be more
easily controlled or quenched, than the desire for what is
agreeable at the present moment.
Proof.-Emotion towards a thing, which we conceive as future,
is fainter than emotion towards a thing that is present (IV. ix.
Coroll.). But desire, which arises from the true knowledge of
good and evil, though it be concerned with things which are good
at the moment, can be quenched or controlled by any headstrong
desire (by the last Prop., the proof whereof is of universal
application). Wherefore desire arising from such knowledge, when
concerned with the future, can be more easily controlled or
quenched, &c. Q.E.D.
PROP. XVII. Desire arising from the true knowledge of good and
evil, in so far as such knowledge is concerned with what is
contingent, can be controlled far more easily still, than desire
for things that are present.
Proof.-This Prop. is proved in the same way as the last Prop.
from IV. xii. Coroll.
Note.-I think I have now shown the reason, why men are moved
by opinion more readily than by true reason, why it is that the
true knowledge of good and evil stirs up conflicts in the soul,
and often yields to every kind of passion. This state of things
gave rise to the exclamation of the poet :12-
“The better path I gaze at and approve,
The worse-I follow.”
Ecclesiastes seems to have had the same thought in his mind,
when he says, “He who increaseth knowledge increaseth sorrow.” I
have not written the above with the object of drawing the
conclusion, that ignorance is more excellent than knowledge, or
that a wise man is on a par with a fool in controlling his
emotions, but because it is necessary to know the power and the
infirmity of our nature, before we can determine what reason can
do in restraining the emotions, and what is beyond her power. I
have said, that in the present part I shall merely treat of human
infirmity. The power of reason over the emotions I have settled
to treat separately.
PROP. XVIII. Desire arising from pleasure is, other conditions
being equal, stronger than desire arising from pain.
Proof.-Desire is the essence of a man (Def. of the Emotions,
i.), that is, the endeavour whereby a man endeavours to persist
in his own being. Wherefore desire arising from pleasure is, by
the fact of pleasure being felt, increased or helped ; on the
contrary, desire arising from pain is, by the fact of pain being
felt, diminished or hindered ; hence the force of desire arising
from pleasure must be defined by human power together with the
power of an external cause, whereas desire arising from pain must
be defined by human power only. Thus the former is the stronger
of the two. Q.E.D.
Note.-In these few remarks I have explained the causes of
human infirmity and inconstancy, and shown why men do not abide
by the precepts of reason. It now remains for me to show what
course is marked out for us by reason, which of the emotions are
in harmony with the rules of human reason, and which of them are
contrary thereto. But, before I begin to prove my Propositions
in detailed geometrical fashion, it is advisable to sketch them
briefly in advance, so that everyone may more readily grasp my
meaning.
As reason makes no demands contrary to nature, it demands,
that every man should love himself, should seek that which is
useful to him-I mean, that which is really useful to him, should
desire everything which really brings man to greater perfection,
and should, each for himself, endeavour as far as he can to
preserve his own being. This is as necessarily true, as that a
whole is greater than its part. (Cf. III. iv.)
Again, as virtue is nothing else but action in accordance
with the laws of one’s own nature (IV. Def. viii.), and as no one
endeavours to preserve his own being, except in accordance with
the laws of his own nature, it follows, first, that the
foundation of virtue is the endeavour to preserve one’s own
being, and that happiness consists in man’s power of preserving
his own being ; secondly, that virtue is to be desired for its
own sake, and that there is nothing more excellent or more useful
to us, for the sake of which we should desire it ; thirdly and
lastly, that suicides are weak-minded, and are overcome by
external causes repugnant to their nature. Further, it follows
from Postulate iv., Part II., that we can never arrive at doing
without all external things for the preservation of our being or
living, so as to have no relations with things which are outside
ourselves. Again, if we consider our mind, we see that our
intellect would be more imperfect, if mind were alone, and could
understand nothing besides itself. There are, then, many things
outside ourselves, which are useful to us, and are, therefore, to
be desired. Of such none can be discerned more excellent, than
those which are in entire agreement with our nature. For if, for
example, two individuals of entirely the same nature are united,
they form a combination twice as powerful as either of them
singly.
Therefore, to man there is nothing more useful than
man-nothing, I repeat, more excellent for preserving their being
can be wished for by men, than that all should so in all points
agree, that the minds and bodies
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