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

therefore, which is related to an object which we contemplate as absent, is not of such a nature as to overcome the other actions and power of man, but, on the contrary, is of such a nature that it can in some way be restrained by those modifications which exclude the existence of its external cause. But the emotion which arises from reason is necessarily related to the common properties of things, which we always contemplate as present for nothing can exist which excludes their present existence, and which we always imagine in the same way. This emotion, therefore, always remains the same, and consequently the emotions which are contrary to it, and which are not maintained by their external cause, must more and more accommodate themselves to it until they are no longer contrary to it. So far, therefore, the emotion which springs from reason is the stronger.

A number of simultaneous causes can do more than if they were fewer, and therefore the greater the number of the simultaneous causes by which an emotion is excited, the greater it is.

An emotion is bad or injurious only in so far as it hinders the mind from thinking and therefore that emotion by which the mind is determined to the contemplation of a number of objects at the same time is less injurious than another emotion equally great which holds the mind in the contemplation of one object alone or of a few objects, so that it cannot think of others. Again, since the essence of the mind, that is to say, its power, consists in thought alone, the mind suffers less through an emotion by which it is determined to the contemplation of a number of objects at the same time than through an emotion equally great which holds it occupied in the contemplation of one object alone or of a few objects. Finally, this emotion, in so far as it is related to a number of external causes, is therefore less towards each.

The Power of the Intellect Over the Emotions I General Principles

The order and connection of ideas is the same as the order and connection of things, and vice versa, the order and connection of things is the same as the order and connection of ideas. Therefore, as the order and connection of ideas in the mind is according to the order and connection of the modifications of the body it follows vice versa, that the order and connection of the modifications of the body is according to the order and connection in the mind of the thoughts and ideas of things.

If we detach an emotion of the mind from the thought of an external cause and connect it with other thoughts, then the love or hatred towards the external cause and the fluctuations of the mind which arise from these emotions will be destroyed.

An emotion which is a passion is a confused idea. If, therefore, we form a clear and distinct idea of this emotion, the idea will not be distinguished—except by reason—from this emotion, in so far as the emotion is related to the mind alone, and therefore the emotion will cease to be a passion.

In proportion, then, as we know an emotion better is it more within our control, and the less does the mind suffer from it.

Those things which are common to all cannot be otherwise than adequately conceived and therefore there is no modification of the body of which we cannot form some clear and distinct conception.

Hence it follows that there is no emotion of which we cannot form some clear and distinct conception. For an emotion is an idea of a modification of the body, and this idea therefore must involve some clear and distinct conception.

Since nothing exists from which some effect does not follow, and since we understand clearly and distinctly everything which follows from an idea which is adequate in us, it is a necessary consequence that every one has the power, partly at least, if not absolutely, of understanding clearly and distinctly himself and his emotions, and consequently of bringing it to pass that he suffers less from them. We have therefore mainly to strive to acquire a clear and distinct knowledge as far as possible of each emotion, so that the mind may be led to pass from the emotion to think those things which it perceives clearly and distinctly, and with which it is entirely satisfied, and to strive also that the emotion may be separated from the thought of an external cause and connected with true thoughts. Thus not only love, hatred, etc., will be destroyed, but also the appetites or desires to which the emotion gives rise cannot be excessive. For it is above everything to be observed that the appetite by which a man is said to act is one and the same appetite as that by which he is said to suffer. For example, we have shown that human nature is so constituted that every one desires that other people should live according to his way of thinking, a desire which in a man who is not guided by reason is a passion which is called ambition, and is not very different from pride; while, on the other hand, in a man who lives according to the dictates of reason it is an action or virtue which is called piety. In the same manner, all the appetites or desires are passions only in so far as they arise from inadequate ideas, and are classed among the virtues whenever they are excited or begotten by adequate ideas; for all the desires by which we are determined to any action may arise either from adequate or inadequate ideas. To return, therefore, to the point from which we set out: there is no remedy within our power which can be conceived more excellent for the emotions than that which consists in true knowledge of them, since the mind possesses no other power than that of thinking and forming adequate ideas, as we have shown above.

II The Natural Basis of Rational Control

The greater the number of objects to which an image or emotion is related, the greater is the number of causes by which it can be excited and cherished. All these causes the mind contemplates simultaneously by means of the emotion (by hypothesis), and therefore the more constant is the emotion, or the more frequently does it present itself, and the more does it occupy the mind.

Things which we clearly and distinctly understand are either the common properties of things or what are deduced from them, and consequently are more frequently excited in us; and therefore it is easier for us to contemplate other things together with these which we clearly and distinctly understand than with any others, and consequently it is easier to connect things with these which we clearly and distinctly understand than with any others.

The greater the number of other things with which any image is connected, the more frequently does it present itself. For the greater the number of other things with which an image is connected, the greater is the number of causes by which it may be excited.

There is no modification of the body of which the mind cannot form some clear and distinct conception and therefore it can cause all the modifications of the body to be related to the idea of God.

III The Function of the Intellectual Order

The emotions which are contrary to our nature, that is to say, which are evil, are evil so far as they hinder the mind from understanding. So long, therefore, as we are not agitated by emotions which are contrary to our nature, so long the power of the mind by which it endeavors to understand things is not hindered, and therefore so long does it possess the power of forming clear and distinct ideas, and of deducing them the one from the other. So long, consequently, do we possess the power of arranging and connecting the modifications of the body according to the order of the intellect.

Through this power of properly arranging and connecting the modifications of the body we can prevent ourselves from being easily affected by evil emotions. For a greater power is required to restrain emotions which are arranged and connected according to the order of the intellect than is required to restrain those which are uncertain and unsettled. The best thing, therefore, we can do, so long as we lack a perfect knowledge of our emotions, is to conceive a right rule of life, or sure maxims (dogmata) of life—to commit these latter to memory, and constantly to apply them to the particular cases which frequently meet us in life, so that our imagination may be widely affected by them, and they may always be ready to hand. For example, amongst the maxims of life we have placed this, that hatred is to be conquered by love or generosity, and is not to be met with hatred in return. But in order that we may always have this prescript of reason in readiness whenever it will be of service, we must think over and often meditate upon the common injuries inflicted by men, and consider how and in what way they may best be repelled by generosity; for thus we shall connect the image of injury with the imagination of this maxim, and it will be at hand whenever an injury is offered to us. If we also continually have regard to our own true profit, and the good which follows from mutual friendship and common fellowship, and remember that the highest peace of mind arises from a right rule of life, and also that man, like other things, acts according to the necessity of Nature, then the injury or the hatred which usually arises from that necessity will occupy but the least part of the imagination, and will be easily overcome: or supposing that the anger which generally arises from the greatest injuries is not so easily overcome, it will nevertheless be overcome, although not without fluctuation of mind, in a far shorter space of time than would have been necessary if we had not possessed those maxims on which we had thus meditated beforehand.

Concerning strength of mind, we must reflect in the same way for the purpose of getting rid of fear, that is to say, we must often enumerate and imagine the common dangers of life, and think upon the manner in which they can best be avoided and overcome by presence of mind and courage. It is to be observed, however, that in the ordering of our thoughts and images we must always look to those qualities which in each thing are good, so that we may be determined to action always by an emotion of joy.

For example, if a man sees that he pursues glory too eagerly, let him think on its proper use, for what end it is to be followed, and by what means it can be obtained; but let him not think upon its abuse and vanity, and on the inconstancy of men, and things of this sort, about which no one thinks unless through disease of mind. For with such thoughts do those who are ambitious greatly torment themselves when they despair of obtaining the honors for which they are striving; and while they vomit forth rage, wish to be thought wise. Indeed it is certain that those covet glory the most who are loudest in declaiming against its abuse and the vanity of the world. Nor is this a peculiarity of the ambitious, but is common to all to whom fortune is adverse and who are impotent in mind; for we see that a poor and avaricious man is never weary of speaking about the abuse of money and