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

shall then not be able to say whether the work is perfect or imperfect.

This seems to have been the first signification of these words; but afterwards men began to form universal ideas, to think out for themselves types of houses, buildings, castles, and to prefer some types of things to others; and so it happened that each person called a thing perfect which seemed to agree with the universal idea which he had formed of that thing, and, on the other hand, he called a thing imperfect which seemed to agree less with his typal conception, although, according to the intention of the workman, it had been entirely completed. This appears to be the only reason why the words perfect and imperfect are commonly applied to natural objects which are not made with human hands; for men are in the habit of forming, both of natural as well as of artificial objects, universal ideas which they regard as types of things, and which they think Nature has in view, setting them before herself as types too; it being the common opinion that she does nothing except for the sake of some end. When, therefore, men see something done by Nature which does not altogether answer to that typal conception which they have of the thing, they think that Nature herself has failed or committed an error, and that she has left the thing imperfect.

Thus we see that the custom of applying the words perfect and imperfect to natural objects has arisen rather from prejudice than from true knowledge of them. For we have shown that Nature does nothing for the sake of an end, for that eternal and infinite Being whom we call God or Nature acts by the same necessity by which He exists; for we have shown that He acts by the same necessity of nature as that by which He exists. The reason or cause, therefore, why God or Nature acts and the reason why He exists are one and the same. Since, therefore, He exists for no end, He acts for no end; and since He has no principle or end of existence, He has no principle or end of action. A final cause, as it is called, is nothing, therefore, but human desire, in so far as this is considered as the principle or primary cause of anything. For example, when we say that the having a house to live in was the final cause of this or that house, we merely mean that a man, because he imagined the advantages of a domestic life, desired to build a house. Therefore, having a house to live in, in so far as it is considered as a final cause, is merely this particular desire, which is really an efficient cause, and is considered as primary, because men are usually ignorant of the causes of their desires; for, as I have often said, we are conscious of our actions and desires, but ignorant of the causes by which we are determined to desire anything. As for the vulgar opinion that Nature sometimes fails or commits an error, or produces imperfect things, I class it amongst those fictions mentioned above.[29]

Perfection, therefore, and imperfection are really only modes of thought; that is to say, notions which we are in the habit of forming from the comparison with one another of individuals of the same species or genus, and this is the reason why I have said that by reality and perfection I understand the same thing; for we are in the habit of referring all individuals in Nature to one genus, which is called the most general; that is to say, to the notion of being, which embraces absolutely all the individual objects in Nature. In so far, therefore, as we refer the individual objects in Nature to this genus, and compare them one with another, and discover that some possess more being or reality than others, in so far do we call some more perfect than others; and in so far as we assign to the latter anything which, like limitation, termination, impotence, etc., involves negation, shall we call them imperfect, because they do not affect our minds so strongly as those we call perfect, but not because anything which really belongs to them is wanting, or because Nature has committed an error. For nothing belongs to the nature of anything excepting that which follows from the necessity of the nature of the efficient cause, and whatever follows from the necessity of the nature of the efficient cause necessarily happens.

With regard to good and evil, these terms indicate nothing positive in things considered in themselves, nor are they anything else than modes of thought, or notions which we form from the comparison of one thing with another. For one and the same thing may at the same time be both good and evil or indifferent. Music, for example, is good to a melancholy person, bad to one mourning, while to a deaf man it is neither good nor bad. But although things are so, we must retain these words. For since we desire to form for ourselves an idea of man upon which we may look as a model of human nature, it will be of service to us to retain these expressions in the sense I have mentioned.

By good, therefore, I understand in the following pages everything which we are certain is a means by which we may approach nearer and nearer to the model of human nature we set before us. By evil, on the contrary, I understand everything which we are certain hinders us from reaching that model. Again, I shall call men more or less perfect or imperfect in so far as they approach more or less nearly to this same model. For it is to be carefully observed, that when I say that an individual passes from a less to a greater perfection and vice versa, I do not understand that from one essence or form he is changed into another (for a horse, for instance, would be as much destroyed if it were changed into a man as if it were changed into an insect), but rather we conceive that his power of action, in so far as it is understood by his own nature, is increased or diminished. Finally, by perfection generally, I understand, as I have said, reality; that is to say, the essence of any object in so far as it exists and acts in a certain manner, no regard being paid to its duration. For no individual thing can be said to be more perfect because for a longer time it has persevered in existence; inasmuch as the duration of things cannot be determined by their essence, the essence of things involving no fixed or determined period of existence; any object, whether it be more or less perfect, always being able to persevere in existence with the same force as that with which it commenced existence. All things, therefore, are equal in this respect.

Definitions

I.—By good, I understand that which we certainly know is useful to us.

II. By evil, on the contrary, I understand that which we certainly know hinders us from possessing anything that is good.

With regard to these two definitions, see the close of the preceding.

III. I call individual things contingent in so far as we discover nothing, whilst we attend to their essence alone, which necessarily posits their existence or which necessarily excludes it.

IV. I call these individual things possible, in so far as we are ignorant, whilst we attend to the cause from which they must be produced, whether these causes are determined to the production of these things.

V. By contrary emotions, I understand in the following pages those which, although they may be of the same kind, draw a man in different directions; such as voluptuousness and avarice, which are both a species of love, and are not contrary to one another by nature, but only by accident.

VI. I here call a thing past or future in so far as we have been or shall be affected by it; for example, in so far as we have seen a thing or are about to see it, in so far as it has strengthened us or will strengthen us, has injured or will injure us. For in so far as we thus imagine it do we affirm its existence; that is to say, the body is affected by no mode which excludes the existence of the thing, and therefore the body is affected by the image of the thing in the same way as if the thing itself were present. But because it generally happens that those who possess much experience hesitate when they think of a thing as past or future, and doubt greatly concerning its issue, therefore the emotions which spring from such images of things are not so constant, but are generally disturbed by the images of other things, until men become more sure of the issue.

However, it is to be observed that it is the same with time as it is with place; for as beyond a certain limit we can form no distinct imagination of distance—that is to say, as we usually imagine all objects to be equally distant from us, and as if they were on the same plane, if their distance from us exceeds 200 feet, or if their distance from the position we occupy is greater than we can distinctly imagine—so we imagine all objects to be equally distant from the present time, and refer them as if to one moment, if the period to which their existence belongs is separated from the present by a longer interval than we can usually imagine distinctly.

VII. By end for the sake of which we do anything, I understand appetite.

VIII. By virtue and power, I understand the same thing; that is to say, virtue, in so far as it is related to man, is the essence itself or nature of the man in so far as it has the power of effecting certain things which can be understood through the laws of its nature alone.

Axiom

There is no individual thing in Nature which is not surpassed in strength and power by some other thing; but any individual thing being given, another and a stronger is also given, by which the former can be destroyed.

Man's Place in Nature

The power by which individual things and, consequently, man preserve their being is the actual power of God or Nature, not in so far as it is infinite, but in so far as it can be manifested by the actual essence of man. The power therefore of man, in so far as it is manifested by his actual essence is part of the infinite power of God or Nature, that is to say, part of His essence. Again, if it were possible that man could suffer no changes but those which can be understood through his nature alone, it would follow that he could not perish, but that he would exist forever necessarily; and this necessary existence must result from a cause whose power is either finite or infinite, that is to say, either from the power of man alone, which would be able to place at a distance from himself all other changes which could take their origin from external causes, or it must result from the infinite power of Nature by which all individual things would be so directed that man could suffer no changes but those tending to his preservation.

But the first case is absurd. The force by which man perseveres in existence is limited, and infinitely surpassed by the power of external causes. This is evident from the Axiom. Therefore if it were possible for a man to suffer