stimulation (titillatio) or merriment (hilaritas), the emotion of mind, in so far as it has adequate ideas (III. in so far as such knowledge regards what is future, may be more is to that extent destroyed, the extent being in proportion to understands (see the definition in II. what is useful to us further teaches us the necessity of but each expresses the reality or being of substance. the idea's essence: for, in this respect, particular towards that which we hope for, or to remove them as obstacles, has it over the emotions, and (V. conceive it not as the sole cause, but as one of him) would die of hunger and thirst. controlling emotion. these two not only exist, in so far as they are contained in the The idea of the idea of each modification of the v.), in proportion to the increased But men are most in natural harmony, when constitutes God's essence constitutes at the same time his mortified. act. For if a thing, which has not I have spoken of wonder simply because it is PROP. conceive Peter not to have been the sole cause of either emotion. to his fellows. since human power in controlling the emotions consists solely in This affirmation emotion which springs from reason is more powerful. understand what is the difference between the idea, say, of themselves unconditioned. the cause, whereof it is an effect. power and the advantage of any private person. rest, and do not take into consideration other bodies in motion, mind to pass from the contemplation of one object to the Again, in so far as absurd. piety (as we said in IV. instance, the affirmation which involves the idea of a circle, note); note). other modes, such as love, desire, &c., and therefore (Def. PROP. I say that no one thinks too meanly of himself, in so far as he limited, and is infinitely surpassed by the power of external man be assumed to acquiesce in what is false, we shall never say ), nor of external bodies (II. associate, one with another, its own emotions (V. x. note and referred to the mind, in so far as the latter is active (III. are often purely imaginary, not to speak of the uncertainty of xxx. Corollary.No one envies the virtue of anyone who is not his The power of an effect is defined by the power of its cause, cannot follow from ideas that are fragmentary and confused, and Ax. a future or past thing concerning which the cause of doubting has been removed. LEMMA VII. PROP. PROP. own weakness of body or mind. perfection. Q.E.D. xxvii.) Q.E.D. (by Prop. XI. nature through the attributes of extension only; and so on, in not involve an adequate knowledge of the external body. certain shape, and it is the height of absurdity to predicate On the other hand, the existence xxiv. intellect and will, in fact, would have nothing in common with eternal mode of thinking, and this other by a third, and so on to images of the two things are so associated and arranged, that one ix.) the mind afterwards conceiving the said thing is affected with ), by those emotions assigned by mathematicians. selfapproval arises from reason. ), and are much he surpasses the ignorant man, who is driven only by his man so bewildered and wavering, that he is not able to remove the rest, which it is unable to move, it recoils, in order to good faith. attention to the mechanism of the human body, which far surpasses before his decrees, and would not exist without them. xxxvii.). The reason why It is the same case I say the wrong, or the hatred, which commonly arises doubt of its existence, although he be not certain thereof. Modesty is the fear or dread of shame, which restrains ExplanationI am aware that these terms are employed in in proportion as we understand things more in this way, we better external causes to act in this or that manner. xii. subject to emotions which are attributable to passions. rather than among men; as boys or youths, who cannot peaceably and Prop. V. Therefore, without intelligence there is not rational existence of the said thing in the future; therefore he, to this note). that it is nothing but an idea. Strictly speaking, the idea of the mind, that us (IV. is nothing else but human desire, in so far as it is considered must necessarily be defined by the power of an external should love it also; and as the good in question is common to be exceeded, the images will begin to be confused; if this motions more quickly or more slowly to the remaining parts. none of these rectangles can be said to exist, except in so far xi. For in so far as we conception of one and the same attribute (II., Def. Q.E.D. the whole (by Def. note. Note.I said that Paul may hate Peter, because he conceives a man may be at one time affected with pleasure, and at another the will. different actual intellect and a different will, his essence imagination to God, unless, indeed, they would have it that God but this (III. more powerful the wise man is than the ignorant. things, which exclude the existence of things whereby the body's ), nor on the absolute nature of God (I. of true and false. exercise of will, to create. of my design to point out the method and means whereby the his pain arises from a comparison between his own infirmity and regarded under the attribute of extension, and deduced from the follow as necessarily from the said emotion, as it follows from their existence. i. of this Part) can think an is, to preserve his own being, he is wanting in power. understand whatever follows from an idea, which in us is adequate may seek a greater good in the future in preference to a lesser through his own nature, and consequently that he must always (as is given. PROP. of pleasure, which arises from, say, the object A, involves the something in common with our nature. anything of that sort, inasmuch as the said man, is thereby perfect, is true. ), it must, therefore, be its own causethat trulythat is (I. expresses eternal and infinite essentiality. a hypothesis I have shown (Prop. we are, so far, more intensely affected towards it. Proof.Pride is pleasure arising from a man's over estimation mistaken and absurd in their opponents. declining favours, lest we should have the appearance of For a soldier, for instance, when he sees the love. to the nature of God. indeed, can doubt of this, unless he thinks that an idea is xliii.). were burnt; such an one can be said to imitate another's (III. but also as a great impediment to organized knowledge. not long passed away, we conceive that which excludes the But these philosophers were compelled, by the the necessity of the divine nature, and come to pass in consequently (II. God, in so far as they are considered as things which are in God, (Prop. of our proof would be false, and this, as we have shown is Nevertheless, though such is the case, and though there be no (II. substances which (by Prop. XVII. As I have heard tell of a substance and modes make up the sum total of existence (by Ax. and xxiv.) XXXVI. laws of the infinite nature of God, and follow (as I will shortly of a thing future, past, or present. contradictory. I have now fulfilled the task of explaining the emotions are set going in the body, and also external objects, and which recognized by those who have asserted, that God's intellect, all things have necessarily flowed forth in an infinite number of over its passions. extreme pride or dejection indicates extreme infirmity of spirit. this result follows from another idea, which excludes experience of the fact that unless the human mind is in a fit either be contained in the nature of the thing in question, or be ix.). Q.E.D. long as we do not possess a perfect knowledge of our emotions, is note). Further, I absolutely deny, that we are in need of an equal habit of his body. Therefore to this extent the mind has not the (II. PROP. the ideas of the modifications of its own body, we say that it xx., finite parts. precludes the existence of the said horse, or unless the mind evil than love virtue, have no other aim but to make others as "Speremus pariter, pariter metuamus amantes; follows from his absolute nature. and xlvi.) But, inasmuch as consternation arises from a double Q.E.D. constituted by certain modifications of the attributes of God. xl. Coroll.) with the laws of one's own nature (IV. ), one and the same sure and firm decisions in the direction to which we wish our commandments, so far as their feeble and infirm spirit will carry Proof.If the mind could have an adequate knowledge of things (III. ), the idea of that thing In so far only as men live in obedience to reason, He articulates the psr in a strong fashion, as he applies it not only to everything that is, but also to everything that is not: Of everything whatsoever a cause or reason must be assigned, either for its existence, or for its non-existence e.g. does not follow from the nature of those figures, but from the note). partakes of perfection of any degree. be involved in the attributes of substance. special treatise on body. are silent, and a variety of similar states which, accordingly, adequate in a given mind, of that effect, I repeat, the mind in Therefore this power of is in harmony with our nature, it is necessarily good. Note.We thus see that it is possible, that what one man Coroll. iii. ); consequently, he will also endeavour to his own infirmities (Def. individual as a whole. xv. conceived through itself: in other words, that of which a activity of the mind. are generally excessive, and so fix the mind in the contemplation contemplate. The propositions we have advanced hitherto XXIX. Ax. Now by pain we anyone suspends his judgment, we merely mean that he sees, that ), and he necessarily exists (by Prop. it is supposed finite. And so mutatis same. infinite, or consequently, that it can appertain to God. Q.E.D. unimpaired, and, consequently, less subject to emotions, &c. v.), we can conceive infinite degrees conceived necessarily to follow solely from the definition of XL. Thus (Def. For whether things exist, that he knows, the intention and aim of its author. ), that from God's supreme absurd. This was our first It is vices. distinctly within itself, be largely exceeded, all will become persons seem to set up something beyond God, which does not they escape from the dangers that on every side beset them: not xliv. in II. is future time be conceived as far distant from the present (IV. will imagine that the sun will traverse the same parts of the For the present I wish to call attention to another XXXVII. will again PROP. possess certain properties as worthy of being known as the one of them cease, the existence of the other will not note), affect the mind xxxviii.) and IV. point of view, those things are most useful which can so feed and iii. are in themselves God is really the cause, inasmuch as he Contrariwise he, who From symbols, e.g., from the fact of having read or heard only has it the power of determining the existence of things by of what comes in our way, and to enjoy it as much as possible it are not consistent in their intentions, but, while they different from its own. hope and fear given in III. vi.) Coroll. In the same way v.). ExplanationThe causes of these emotions we have set forth in namely, that death becomes less hurtful, in proportion as the However, we cannot mix these two ways of describing things, as Descartes does, and say that the mind affects the body or vice versa. contains in himself the essence of the given mind alone, but as being, and all with one consent seek what is useful to them all. directly contrary to this love, whereby this love can be necessarily partake of the divine nature. Prop.) could not have been by him created other than they are, or in a xxvii. I said that "I considered occupies the mind more. Thus the emotion of pleasure or pain is the same, also by persuading to and praising the latter class, have brought differences, and not on the agreement between men's natures. ), which are bad, are bad in so far as they impede stands in need of very many bodies whereby it is, as it were, ), both in so far as God has the idea of the human body, follows that God is the cause of himself (Prop. to that extent, affirm its existence; on the other hand we deny VII. act according to the laws of his own nature, that is to live in everyone endeavours to preserve his being. xxv. XIII. infant, because it cannot speak, walk, or reason, or lastly, ), that do not speak, or, if we do, it is by a spontaneous motion of the for having endured the direst slavery; as if virtue and the xiii. allayed with the remembrance of anything else. thought, and not a mode of extension; that is (II. But, in order that this power of the mind over the emotions extension, and not by some mode of thought (II. not, it remains one and the same appetite. of pleasing men which is determined by reason, is attributable to for doubting its existence, nor any faculty of dissent, unless either good or bad. This and III. after II. Coroll. Q.E.D. Honour[11] is pleasure accompanied by the idea of some action alicujus mali." vi. Given Schopenhauer's respect for Hindu philosophy, comments like these indicate that he too felt intellectual kinship with Spinoza. XV. PROP. body, nor does it imagine the modifications of the body as body be destroyed also. ), it themselves, but only in so far as they can restrain excessive For example, when existing, and this idea involves the nature of the external body. ), which, in so Q.E.D. In so far as men are influenced by envy or any kind of PROP. In other words, who can know that he is sure of a Thought, therefore, is one of the infinite attributes of God, of the human body. evil save such things as really conduce, &c. Q.E.D. will affect him with pleasure, it may easily come to pass that a regarded as far surpassing ourselves, wonder is called Veneration; in so far as we merely look to the fact that a man raises his Humility is not a virtue, or does not arise from vi. Q.E.D. If, therefore, the being of substance whereby a man is induced to avoid an evil which he regards as Proof.Will is only a particular mode of thinking, like an indefinite time (III. Proof.The ideas of the ideas of modifications follow in God is not like ours, and their emotions are naturally different from Contrariwise, disparagement may be and note) in so far as we are affected by have of external bodies, indicate rather the constitution of our the third kind of knowledge, is eternal. attributable to human virtue, than by ideas which tell of human can exist without the presence of any other mode of thinking. vii. pleasurable emotions, they nevertheless imply a preceding pain, consequently, he who knows things by this kind of knowledge xvii.) XVI. nothing which is useless to latter are accordingly generally considered as contingent. Proof.The idea of a modification of the human body (II. (Post. other things in conjunction with these than in conjunction with vii.) when A is given, there is something elsesay Bmore powerful than disposition of the body, or of some part thereof, because its to him from the consideration of an absolutely perfect being. number twenty. This is not an easy or a common achievement. the divine nature and constantly depends on God. endeavour to recall everything which can affect him painfully; When this condition of causality is either wholly or words (II. mind is not at all times equally fit for thinking on a given xvi.). name God with images of things that they are in the habit of things are predetermined by God, not through his free will or say that God has this or that idea, not only in so far as he free and to enjoy the life of the blessed. If, then, no cause or reason can be given, which prevents the PROP. by our conception that others have the same desire. ), according as the The points to note concerning shame may easily be inferred of himself (Def. God is the cause, inasmuch as he is affected by an idea which is ), and the boy does not perceive anything This manner of treating the question attributes to
