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

nature, because they arise from causes of a different nature. In like manner the emotion of sorrow which arises from one object is of a different kind from that which arises from another cause, and the same thing is to be understood of love, hatred, hope, fear, vacillation of mind, etc.; so that there are necessarily just as many kinds of joy, sorrow, love, hatred, etc., as there are kinds of objects by which we are affected. But desire is the essence itself or nature of a person in so far as this nature is conceived from its given constitution as determined towards any action, and therefore as a person is affected by external causes with this or that kind of joy, sorrow, love, hatred, etc., that is to say, as his nature is constituted in this or that way, so must his desire vary and the nature of one desire differ from that of another, just as the emotions from which each desire arises differ. There are as many kinds of desires, therefore, as there are kinds of joy, sorrow, love, etc., and, consequently (as we have just shown), as there are kinds of objects by which we are affected.

All emotions are related to desire, joy, or sorrow, as the definitions show which we have given of those emotions. But desire is the very nature or essence of a person and therefore the desire of one person differs from the desire of another as much as the nature or essence of the one differs from that of the other. Again, joy and sorrow are passions by which the power of a person or his effort to persevere in his own being is increased or diminished, helped, or limited. But by the effort to persevere in his own being, in so far as it is related at the same time to the mind and the body, we understand appetite and desire, and therefore joy and sorrow are desire or appetite in so far as the latter is increased, diminished, helped, or limited by external causes; that is to say they are the nature itself of each person.

The joy or sorrow of one person therefore differs from the joy or sorrow of another as much as the nature or essence of one person differs from that of the other, and consequently the emotion of one person differs from the corresponding emotion of another.

Hence it follows that the emotions of animals which are called irrational (for after we have learned the origin of the mind we can in no way doubt that brutes feel) differ from human emotions as much as the nature of a brute differs from that of a man. Both the man and the horse, for example, are swayed by the lust to propagate, but the horse is swayed by equine lust and the man by that which is human. The lusts and appetites of insects, fishes, and birds must vary in the same way; and so, although each individual lives contented with its own nature and delights in it, nevertheless the life with which it is contented and its joy are nothing but the idea or soul of that individual, and so the joy of one differs in character from the joy of the other as much as the essence of the one differs from the essence of the other. Finally, it follows from the preceding proposition that the joy by which the drunkard is enslaved is altogether different from the joy which is the portion of the philosopher,—a thing I wished just to hint in passing.

The Inconstancy of the Emotions

The human body is affected by external bodies in a number of ways. Two men, therefore, may be affected in different ways at the same time, and therefore they can be affected by one and the same object in different ways. Again the human body may be affected now in this and now in that way, and consequently it may be affected by one and the same object in different ways at different times.

We thus see that it is possible for one man to love a thing and for another man to hate it; for this man to fear what this man does not fear, and for the same man to love what before he hated, and to dare to do what before he feared. Again, since each judges according to his own emotion what is good and what is evil, what is better and what is worse, it follows that men may change in their judgment as they do in their emotions, and hence it comes to pass that when we compare men, we distinguish them solely by the difference in their emotions, calling some brave, others timid, and others by other names.

For example, I shall call a man brave who despises an evil which I usually fear, and if, besides this, I consider the fact that his desire of doing evil to a person whom he hates or doing good to one whom he loves is not restrained by that fear of evil by which I am usually restrained, I call him audacious. On the other hand, the man who fears an evil which I usually despise will appear timid, and if, besides this, I consider that his desire is restrained by the fear of an evil which has no power to restrain me, I call him pusillanimous; and in this way everybody will pass judgment.

Finally, from this nature of man and the inconstancy of his judgment, in consequence of which he often judges things from mere emotion, and the things which he believes contribute to his joy or his sorrow, and which, therefore, he endeavors to bring to pass or remove, are often only imaginary—to say nothing about the uncertainty of things—it is easy to see that a man may often be himself the cause of his sorrow or his joy, or of being affected with sorrow or joy accompanied with the idea of himself as its cause, so that we can easily understand what repentance and what self-approval are.

Love and hatred towards any object, for example, towards Peter, are destroyed if the joy and the sorrow which they respectively involve be joined to the idea of another cause; and they are respectively diminished in proportion as we imagine that Peter has not been their sole cause.

For the same reason, love or hatred towards an object we imagine to be free must be greater than towards an object which is under necessity.

An object which we imagine to be free must be perceived through itself and without others. If, therefore, we imagine it to be the cause of joy or sorrow, we shall for that reason alone love or hate it, and that too with the greatest love or the greatest hatred which can spring from the given emotion. But if we imagine that the object which is the cause of that emotion is necessary, then we shall imagine it as the cause of that emotion, not alone, but together with other causes, and so our love or hatred towards it will be less.

Hence it follows that our hatred or love towards one another is greater than towards other things, because we think we are free.

The Power of Love Over Hate

If we imagine that the person we hate is affected with hatred towards us, a new hatred is thereby produced, the old hatred still remaining (by hypothesis). If, on the other hand, we imagine him to be affected with love towards us, in so far as we imagine it shall we look upon ourselves with joy, and endeavor to please him; that is to say, in so far shall we endeavor not to hate him nor to affect him with sorrow. This effort will be greater or less as the emotion from which it arises is greater or less, and, therefore, should it be greater than that which springs from hatred, and by which we endeavor to affect with sorrow the object we hate, then it will prevail and banish hatred from the mind. Hatred is increased through return of hatred, but may be destroyed by love.

Hatred which is altogether overcome by love passes into love, and the love is therefore greater than if hatred had not preceded it. For if we begin to love a thing which we hated, or upon which we were in the habit of looking with sorrow, we shall rejoice for the very reason that we love, and to this joy which love involves a new joy is added, which springs from the fact that the effort to remove the sorrow which hatred involves, is so much assisted, there being also present before us as the cause of our joy the idea of the person whom we hated.

Notwithstanding the truth of this proposition, no one will try to hate a thing or will wish to be affected with sorrow in order that he may rejoice the more; that is to say, no one will desire to inflict loss on himself in the hope of recovering the loss, or to become ill in the hope of getting well, inasmuch as every one will always try to preserve his being and to remove sorrow from himself as much as possible. Moreover, if it can be imagined that it is possible for us to desire to hate a person in order that we may love him afterwards the more, we must always desire to continue the hatred. For the love will be the greater as the hatred has been greater, and therefore we shall always desire the hatred to be more and more increased. Upon the same principle we shall desire that our sickness may continue and increase in order that we may afterwards enjoy the greater pleasure when we get well, and therefore we shall always desire sickness, which is absurd.