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

shown) altogether ignorant of all the virtues, cannot in any way act in conformity with virtue, that is to say, is altogether impotent in mind. Therefore the greatest pride or despondency indicates the greatest impotence of mind.

Hence follows, with the utmost clearness, that the proud and the desponding are above all others subject to emotions.

Despondency, nevertheless, can be corrected more easily than pride, since the former is an emotion of sorrow, while the latter is an emotion of joy, and is therefore stronger than the former.

Pride is joy arising from a man's having too high an opinion of himself. This opinion a proud man will endeavor, as much as he can, to cherish, and therefore, will love the presence of parasites or flatterers (the definitions of these people are omitted, because they are too well known), and will shun that of the noble-minded who think of him as is right.

It would take too much time to enumerate here all the evils of pride, for the proud are subject to all emotions, but to none are they less subject than to those of love and pity. It is necessary, however, to observe here that a man is also called proud if he thinks too little of other people, and so, in this sense, pride is to be defined as joy which arises from the false opinion that we are superior to other people, while despondency, the contrary to this pride, would be defined as sorrow arising from the false opinion that we are inferior to other people. This being understood, it is easy to see that the proud man is necessarily envious, and that he hates those above all others who are the most praised on account of their virtues. It follows, too, that his hatred of them is not easily overcome by love or kindness and that he is delighted by the presence of those only who humor his weakness, and from a fool make him a madman.

Although despondency is contrary to pride, the despondent man is closely akin to the proud man. For since the sorrow of the despondent man arises from his judging his own impotence by the power of virtue of others, his sorrow will be mitigated, that is to say, he will rejoice, if his imagination be occupied in contemplating the vices of others. Hence the proverb— It is a consolation to the wretched to have bad companions in their misfortunes. On the other hand, the more the despondent man believes himself to be below other people, the more will he sorrow; and this is the reason why none are more prone to envy than the despondent; and why they, above all others, try to observe men's actions with a view to finding fault with them rather than correcting them, so that at last they praise nothing but despondency and glory in it; but in such a manner, however, as always to seem despondent.

These things follow from this emotion as necessarily as it follows from the nature of a triangle that its three angles are equal to two right angles. It is true, indeed, that I have said that I call these and the like emotions evil, in so far as I attend to human profit alone; but the laws of Nature have regard to the common order of Nature of which man is a part—a remark I desired to make in passing, lest it should be thought that I talk about the vices and absurdities of men rather than attempt to demonstrate the nature and properties of things. As I said, I consider human emotions and their properties precisely as I consider other natural objects; and, indeed, the emotions of man, if they do not show his power, show at least the power and workmanship of Nature, no less than many other things which we admire and delight to contemplate.

VII Reasonable Emotions

If we live according to the guidance of reason, we shall desire for others the good which we seek for ourselves. Therefore if we see one person do good to another, our endeavor to do good is assisted, that is to say, we shall rejoice, and our joy (by hypothesis) will be accompanied with the idea of the person who does good to the other, that is to say, we shall favor him. Favor is not opposed to reason, but agrees with it, and may arise from it.

Indignation, as it is defined by us, is necessarily evil; but it is to be observed that when the supreme authority, constrained by the desire of preserving peace, punishes a citizen who injures another, I do not say that it is indignant with the citizen, since it is not excited by hatred to destroy him, but punishes him from motives of piety.

Self-satisfaction is the joy which arises from a man's contemplating himself and his power of action. But man's true power of action or his virtue is reason itself, which he contemplates clearly and distinctly. Self-satisfaction therefore arises from reason. Again, man, when he contemplates himself, perceives nothing clearly and distinctly or adequately, excepting those things which follow from his power of action, that is to say, those things which follow from his power of understanding; and therefore from this contemplation alone the highest satisfaction which can exist arises.

Self-satisfaction is indeed the highest thing for which we can hope, for (as we have shown), no one endeavors to preserve his being for the sake of any end. Again, because this self-satisfaction is more and more nourished and strengthened by praise, and, on the contrary more and more disturbed by blame, therefore we are principally led by glory, and can scarcely endure life with disgrace.

Self-exaltation is not opposed to reason, but may spring from it.

What is called vainglory is self-satisfaction, nourished by nothing but the good opinion of the multitude, so that when that is withdrawn, the satisfaction, that is to say, the chief good which every one loves, ceases. For this reason those who glory in the good opinion of the multitude anxiously and with daily care strive, labor, and struggle to preserve their fame. For the multitude is changeable and fickle, so that fame, if it be not preserved, soon passes away. As every one, moreover, is desirous to catch the praises of the people, one person will readily destroy the fame of another; and consequently, as the object of contention is what is commonly thought to be the highest good, a great desire arises on the part of every one to keep down his fellows by every possible means, and he who at last comes off conqueror boasts more because he has injured another person than because he has profited himself. This glory of self-satisfaction, therefore, is indeed vain, for it is really no glory.

What is worthy of notice with regard to shame may easily be gathered from what has been said about compassion and repentance. I will only add that pity, like shame, although it is not a virtue, is nevertheless good, in so far as it shows that a desire of living uprightly is present in the man who is possessed with shame, just as pain is called good in so far as it shows that the injured part has not yet putrefied. A man, therefore, who is ashamed of what he has done, although he is sorrowful, is nevertheless more perfect that the shameless man who has no desire of living uprightly.

These are the things which I undertook to establish with regard to the emotions of joy and sorrow. With reference to the desires, these are good or evil as they spring from good or evil emotions. All of them, however, in so far as they are begotten in us of emotions which are passions, are blind, as may easily be inferred from what has been said, nor would they be of any use if men could be easily persuaded to live according to the dictates of reason alone.

The Life of Virtue I

All our efforts or desires follow from the necessity of our nature in such a manner that they can be understood either through it alone as their proximate cause, or in so far as we are a part of Nature, which part cannot be adequately conceived through itself and without the other individuals.

II

The desires which follow from our nature in such a manner that they can be understood through it alone, are those which are related to the mind, in so far as it is conceived to consist of adequate ideas. The remaining desires are not related to the mind, unless in so far as it conceives things inadequately, whose power and increase cannot be determined by human power, but by the power of objects which are without us. The first kind of desires, therefore, are properly called actions, but the latter passions; for the first always indicate our power, and the latter, on the contrary, indicate our impotence and imperfect knowledge.

III

Our actions, that is to say, those desires which are determined by man's power or reason, are always good; the others may be good as well as evil.

IV

It is therefore most profitable to us in life to make perfect the intellect or reason as far as possible, and in this one thing consists the highest happiness or blessedness of man; for blessedness is nothing but the peace of mind which springs from the intuitive knowledge of God, and to perfect the intellect is nothing but to understand God, together with the attributes and actions of God, which flow from the necessity of His nature. The final aim, therefore, of a man who is guided by reason, that is to say, the chief desire by which he strives to govern all his other desires, is that by which he is led adequately to conceive himself and all things which can be conceived by his intelligence.

V

There is no rational life, therefore, without intelligence and things are good only in so far as they assist man to enjoy that life of the mind which is determined by intelligence. Those things alone, on the other hand, we call evil which hinder man from perfecting his reason and enjoying a rational life.

VI

But because all those things of which man is the efficient cause are necessarily good, it follows that no evil can happen to man except from external causes, that is to say, except in so far as he is a part of the whole of Nature, whose laws human nature is compelled to obey—compelled also to accommodate himself to this whole of Nature in almost an infinite number of ways.

VII

It is impossible that a man should not be a part of Nature and follow her common order; but if he be placed amongst individuals who agree with his nature, his power of action will by that very fact be assisted and supported. But if, on the contrary, he be placed amongst individuals who do not in the least agree with his nature, he will scarcely be able without great change on his part to accommodate himself to them.

VIII

Anything that exists in Nature which we judge to be evil or able to hinder us from existing and enjoying a rational life, we are allowed to remove from us in that way which seems the safest; and whatever, on the other hand, we judge to be good or to be profitable for the preservation of our being or the enjoyment of a rational life, we are permitted to take for our use and use in any way we may think proper; and absolutely, every one is allowed by the highest right of Nature to do that which he believes contributes to his own profit.

IX

Nothing, therefore, can agree better with the nature of any object than other individuals of the same kind, and