The Ethics, Benedictus de Spinoza [best reads txt] 📗
- Author: Benedictus de Spinoza
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PROP. XXXII. Will cannot be called a free cause, but only a
necessary cause.
Proof.-Will is only a particular mode of thinking, like
intellect ; therefore (by Prop. xxviii.) no volition can exist,
nor be conditioned to act, unless it be conditioned by some cause
other than itself, which cause is conditioned by a third cause,
and so on to infinity. But if will be supposed infinite, it must
also be conditioned to exist and act by God, not by virtue of his
being substance absolutely infinite, but by virtue of his
possessing an attribute which expresses the infinite and eternal
essence of thought (by Prop. xxiii.). Thus, however it be
conceived, whether as finite or infinite, it requires a cause by
which it should be conditioned to exist and act. Thus (Def.
vii.) it cannot be called a free cause, but only a necessary or
constrained cause. Q.E.D.
Coroll. I.-Hence it follows, first, that God does not act
according to freedom of the will.
Coroll. II.-It follows, secondly, that will and intellect
stand in the same relation to the nature of God as do motion, and
rest, and absolutely all natural phenomena, which must be
conditioned by God (Prop. xxix.) to exist and act in a particular
manner. For will, like the rest, stands in need of a cause, by
which it is conditioned to exist and act in a particular manner.
And although, when will or intellect be granted, an infinite
number of results may follow, yet God cannot on that account be
said to act from freedom of the will, any more than the infinite
number of results from motion and rest would justify us in saying
that motion and rest act by free will. Wherefore will no more
appertains to God than does anything else in nature, but stands
in the same relation to him as motion, rest, and the like, which
we have shown to follow from the necessity of the divine nature,
and to be conditioned by it to exist and act in a particular
manner.
PROP. XXXIII. Things could not have been brought into being by
God in any manner or in any order different from that which has
in fact obtained.
Proof-All things necessarily follow from the nature of God
(Prop. xvi.), and by the nature of God are conditioned to exist
and act in a particular way (Prop. xxix.). If things, therefore,
could have been of a different nature, or have been conditioned
to act in a different way, so that the order of nature would have
been different, God’s nature would also have been able to be
different from what it now is ; and therefore (by Prop. xi.) that
different nature also would have perforce existed, and
consequently there would have been able to be two or more Gods.
This (by Prop. xiv., Coroll. i.) is absurd. Therefore things
could not have been brought into being by God in any other
manner, &c. Q.E.D.
Note I.-As I have thus shown, more clearly than the sun at
noonday, that there is nothing to justify us in calling things
contingent, I wish to explain briefly what meaning we shall
attach to the word contingent ; but I will first explain the
words necessary and impossible.
A thing is called necessary either in respect to its essence
or in respect to its cause ; for the existence of a thing
necessarily follows, either from its essence and definition, or
from a given efficient cause. For similar reasons a thing is
said to be impossible ; namely, inasmuch as its essence or
definition involves a contradiction, or because no external cause
is granted, which is conditioned to produce such an effect ; but
a thing can in no respect be called contingent, save in relation
to the imperfection of our knowledge.
A thing of which we do not know whether the essence does or
does not involve a contradiction, or of which, knowing that it
does not involve a contradiction, we are still in doubt
concerning the existence, because the order of causes escapes
us,-such a thing, I say, cannot appear to us either necessary or
impossible. Wherefore we call it contingent or possible.
Note II.-It clearly follows from what we have said, that
things have been brought into being by God in the highest
perfection, inasmuch as they have necessarily followed from a
most perfect nature. Nor does this prove any imperfection in
God, for it has compelled us to affirm his perfection. From its
contrary proposition, we should clearly gather (as I have just
shown), that God is not supremely perfect, for if things had been
brought into being in any other way, we should have to assign to
God a nature different from that, which we are bound to attribute
to him from the consideration of an absolutely perfect being.
I do not doubt, that many will scout this idea as absurd, and
will refuse to give their minds up to contemplating it, simply
because they are accustomed to assign to God a freedom very
different from that which we (Def. vii.) have deduced. They
assign to him, in short, absolute free will. However, I am also
convinced that if such persons reflect on the matter, and duly
weigh in their minds our series of propositions, they will reject
such freedom as they now attribute to God, not only as nugatory,
but also as a great impediment to organized knowledge. There is
no need for me to repeat what I have said in the note to Prop.
xvii. But, for the sake of my opponents, I will show further,
that although it be granted that will pertains to the essence of
God, it nevertheless follows from his perfection, that things
could not have been by him created other than they are, or in a
different order ; this is easily proved, if we reflect on what
our opponents themselves concede, namely, that it depends solely
on the decree and will of God, that each thing is what it is. If
it were otherwise, God would not be the cause of all things.
Further, that all the decrees of God have been ratified from all
eternity by God himself. If it were otherwise, God would be
convicted of imperfection or change. But in eternity there is no
such thing as when, before, or after ; hence it follows solely
from the perfection of God, that God never can decree, or never
could have decreed anything but what is ; that God did not exist
before his decrees, and would not exist without them. But, it is
said, supposing that God had made a different universe, or had
ordained other decrees from all eternity concerning nature and
her order, we could not therefore conclude any imperfection in
God. But persons who say this must admit that God can change his
decrees. For if God had ordained any decrees concerning nature
and her order, different from those which he has ordained-in
other words, if he had willed and conceived something different
concerning nature-he would perforce have had a different
intellect from that which he has, and also a different will. But
if it were allowable to assign to God a different intellect and a
different will, without any change in his essence or his
perfection, what would there be to prevent him changing the
decrees which he has made concerning created things, and
nevertheless remaining perfect? For his intellect and will
concerning things created and their order are the same, in
respect to his essence and perfection, however they be conceived.
Further, all the philosophers whom I have read admit that
God’s intellect is entirely actual, and not at all potential ; as
they also admit that God’s intellect, and God’s will, and God’s
essence are identical, it follows that, if God had had a
different actual intellect and a different will, his essence
would also have been different ; and thus, as I concluded at
first, if things had been brought into being by God in a
different way from that which has obtained, God’s intellect and
will, that is (as is admitted) his essence would perforce have
been different, which is absurd.
As these things could not have been brought into being by God
in any but the actual way and order which has obtained ; and as
the truth of this proposition follows from the supreme perfection
of God ; we can have no sound reason for persuading ourselves to
believe that God did not wish to create all the things which were
in his intellect, and to create them in the same perfection as he
had understood them.
But, it will be said, there is in things no perfection nor
imperfection ; that which is in them, and which causes them to be
called perfect or imperfect, good or bad, depends solely on the
will of God. If God had so willed, he might have brought it
about that what is now perfection should be extreme imperfection,
and vice vers�. What is such an assertion, but an open
declaration that God, who necessarily understands that which he
wishes, might bring it about by his will, that he should
understand things differently from the way in which he does
understand them? This (as we have just shown) is the height of
absurdity. Wherefore, I may turn the argument against its
employers, as follows :-All things depend on the power of God.
In order that things should be different from what they are,
God’s will would necessarily have to be different. But God’s
will cannot be different (as we have just most clearly
demonstrated) from God’s perfection. Therefore neither can
things be different. I confess, that the theory which subjects
all things to the will of an indifferent deity, and asserts that
they are all dependent on his fiat, is less far from the truth
than the theory of those, who maintain that God acts in all
things with a view of promoting what is good. For these latter
persons seem to set up something beyond God, which does not
depend on God, but which God in acting looks to as an exemplar,
or which he aims at as a definite goal. This is only another
name for subjecting God to the dominion of destiny, an utter
absurdity in respect to God, whom we have shown to be the first
and only free cause of the essence of all things and also of
their existence. I need, therefore, spend no time in refuting
such wild theories.
PROP. XXXIV. God’s power is identical with his essence.
Proof.-From the sole necessity of the essence of God it
follows that God is the cause of himself (Prop. xi.) and of all
things (Prop. xvi. and Coroll.). Wherefore the power of God, by
which he and all things are and act, is identical with his
essence. Q.E.D.
PROP. XXXV. Whatsoever we conceive to be in the power of God,
necessarily exists.
Proof.-Whatsoever is in God’s power, must (by the last Prop.)
be comprehended in his essence in such a manner, that it
necessarily follows therefrom, and therefore necessarily exists.
Q.E.D.
PROP. XXXVI. There is no cause from whose nature some effect
does not follow.
Proof.-Whatsoever exists expresses God’s nature or essence in
a given conditioned manner (by Prop. xxv., Coroll.) ; that is,
(by Prop. xxxiv.), whatsoever exists, expresses in a given
conditioned manner God’s power, which is the cause of all things,
therefore an effect must (by Prop. xvi.) necessarily follow.
Q.E.D.
APPENDIX :
In the foregoing I have explained the nature and properties
of God. I have shown that he necessarily exists, that he is one
: that he is, and acts solely by the necessity of his own nature
; that he is the free cause of all things, and how he is so ;
that all things are in God, and so depend on
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