is, when other conditions are equal, more intense than an emotion
towards that which possible, or contingent, or non--necessary.
Proof.--In so far as we conceive a thing to be necessary, we,
to that extent, affirm its existence; on the other hand we deny
a thing's existence, in so far as we conceive it not to be
necessary (I. xxxiii. note. i.); wherefore (IV. ix.) an emotion
towards that which is necessary is, other conditions being equal,
more intense than an emotion that which is non--necessary. Q.E.D.
PROP. XII. An emotion towards a thing, which we know not to
exist at the present time, and which we conceive as possible, is
more intense, other conditions being equal, than an emotion
towards a thing contingent.
Proof.--In so far as we conceive a thing as contingent, we are
affected by the conception of some further thing, which would
assert the existence of the former (IV. Def. iii.); but, on the
other hand, we (by hypothesis) conceive certain things, which
exclude its present existence. But, in so far as we conceive a
thing to be possible in the future, we there by conceive things
which assert its existence (IV. iv.), that is (III. xviii.),
things which promote hope or fear: wherefore an emotion towards
something possible is more vehement. Q.E.D.
Corollary.--An emotion towards a thing, which we know not to
exist in the present, and which we conceive as contingent, is far
fainter, than if we conceive the thing to be present with us.
Proof.--Emotion towards a thing, which we conceive to exist,
is more intense than it would be, if we conceived the thing as
future (IV. ix. Coroll.), and is much more vehement, than if the
future time be conceived as far distant from the present (IV.
x.). Therefore an emotion towards a thing, whose period of
existence we conceive to be far distant from the present, is far
fainter, than if we conceive the thing as present; it is,
nevertheless, more intense, than if we conceived the thing as
contingent, wherefore an emotion towards a thing, which we regard
as contingent, will be far fainter, than if we conceived the
thing to be present with us. Q.E.D.
PROP. XIII. Emotion towards a thing contingent, which we know
not to exist in the present, is, other conditions being equal,
fainter than an emotion towards a thing past.
Proof.--In so far as we conceive a thing as contingent, we are
not affected by the image of any other thing, which asserts the
existence of the said thing (IV. Def. iii.), but, on the other
hand (by hypothesis), we conceive certain things excluding its
present existence. But, in so far as we conceive it in relation
to time past, we are assumed to conceive something, which recalls
the thing to memory, or excites the image thereof (II. xviii. and
note), which is so far the same as regarding it as present (II.
xvii. Coroll.). Therefore (IV. ix.) an emotion towards a thing
contingent, which we know does not exist in the present, is
fainter, other conditions being equal, than an emotion towards a
thing past. Q.E.D.
PROP. XIV. A true knowledge of good and evil cannot check any
emotion by virtue of being true, but only in so far as it is
considered as an emotion.
Proof.--An emotion is an idea, whereby the mind affirms of its
body a greater or less force of existing than before (by the
general Definition of the Emotions); therefore it has no
positive quality, which can be destroyed by the presence of what
is true; consequently the knowledge of good and evil cannot, by
virtue of being true, restrain any emotion. But, in so far as
such knowledge is an emotion (IV. viii.) if it have more strength
for restraining emotion, it will to that extent be able to
restrain the given emotion. Q.E.D.
PROP. XV. Desire arising from the knowledge of good and bad can
be quenched or checked by many of the other desires arising from
the emotions whereby we are assailed.
Proof.--From the true knowledge of good and evil, in so far as
it is an emotion, necessarily arises desire (Def. of the
Emotions, i.), the strength of which is proportioned to the
strength of the emotion wherefrom it arises (III. xxxvii.). But,
inasmuch as this desire arises (by hypothesis) from the fact of
our truly understanding anything, it follows that it is also
present with us, in so far as we are active (III. i.), and must
therefore be understood through our essence only (III. Def. ii.);
consequently (III. vii.) its force and increase can be defined
solely by human power. Again, the desires arising from the
emotions whereby we are assailed are stronger, in proportion as
the said emotions are more vehement; wherefore their force and
increase must be defined solely by the power of external causes,
which, when compared with our own power, indefinitely surpass it
(IV. iii.); hence the desires arising from like emotions may be
more vehement, than the desire which arises from a true knowledge
of good and evil, and may, consequently, control or quench it.
Q.E.D.
PROP. XVI. Desire arising from the knowledge of good and evil,
in so far as such knowledge regards what is future, may be more
easily controlled or quenched, than the desire for what is
agreeable at the present moment.
Proof.--Emotion towards a thing, which we conceive as future,
is fainter than emotion towards a thing that is present (IV. ix.
Coroll.). But desire, which arises from the true knowledge of
good and evil, though it be concerned with things which are good
at the moment, can be quenched or controlled by any headstrong
desire (by the last Prop., the proof whereof is of universal
application). Wherefore desire arising from such knowledge, when
concerned with the future, can be more easily controlled or
quenched, &c. Q.E.D.
PROP. XVII. Desire arising from the true knowledge of good and
evil, in so far as such knowledge is concerned with what is
contingent, can be controlled far more easily still, than desire
for things that are present.
Proof.--This Prop. is proved in the same way as the last Prop.
from IV. xii. Coroll.
Note.--I think I have now shown the reason, why men are moved
by opinion more readily than by true reason, why it is that the
true knowledge of good and evil stirs up conflicts in the soul,
and often yields to every kind of passion. This state of things
gave rise to the exclamation of the poet:[12]----
"The better path I gaze at and approve,
The worse--I follow."
[12] Ov. Met. vii.20, "Video meliora proboque, Deteriora sequor."
Ecclesiastes seems to have had the same thought in his mind,
when he says, "He who increaseth knowledge increaseth sorrow." I
have not written the above with the object of drawing the
conclusion, that ignorance is more excellent than knowledge, or
that a wise man is on a par with a fool in controlling his
emotions, but because it is necessary to know the power and the
infirmity of our nature, before we can determine what reason can
do in restraining the emotions, and what is beyond her power. I
have said, that in the present part I shall merely treat of human
infirmity. The power of reason over the emotions I have settled
to treat separately.
PROP. XVIII. Desire arising from pleasure is, other conditions
being equal, stronger than desire arising from pain.
Proof.--Desire is the essence of a man (Def. of the Emotions,
i.), that is, the endeavour whereby a man endeavours to persist
in his own being. Wherefore desire arising from pleasure is, by
the fact of pleasure being felt, increased or helped; on the
contrary, desire arising from pain is, by the fact of pain being
felt, diminished or hindered; hence the force of desire arising
from pleasure must be defined by human power together with the
power of an external cause, whereas desire arising from pain must
be defined by human power only. Thus the former is the stronger
of the two. Q.E.D.
Note.--In these few remarks I have explained the causes of
human infirmity and inconstancy, and shown why men do not abide
by the precepts of reason. It now remains for me to show what
course is marked out for us by reason, which of the emotions are
in harmony with the rules of human reason, and which of them are
contrary thereto. But, before I begin to prove my Propositions
in detailed geometrical fashion, it is advisable to sketch them
briefly in advance, so that everyone may more readily grasp my
meaning.
As reason makes no demands contrary to nature, it demands,
that every man should love himself, should seek that which is
useful to him--I mean, that which is really useful to him, should
desire everything which really brings man to greater perfection,
and should, each for himself, endeavour as far as he can to
preserve his own being. This is as necessarily true, as that a
whole is greater than its part. (Cf. III. iv.)
Again, as virtue is nothing else but action in accordance
with the laws of one's own nature (IV. Def. viii.), and as no one
endeavours to preserve his own being, except in accordance with
the laws of his own nature, it follows, first, that the
foundation of virtue is the endeavour to preserve one's own
being, and that happiness consists in man's power of preserving
his own being; secondly, that virtue is to be desired for its
own sake, and that there is nothing more excellent or more useful
to us, for the sake of which we should desire it; thirdly and
lastly, that suicides are weak--minded, and are overcome by
external causes repugnant to their nature. Further, it follows
from Postulate iv., Part II., that we can never arrive at doing
without all external things for the preservation of our being or
living, so as to have no relations with things which are outside
ourselves. Again, if we consider our mind, we see that our
intellect would be more imperfect, if mind were alone, and could
understand nothing besides itself. There are, then, many things
outside ourselves, which are useful to us, and are, therefore, to
be desired. Of such none can be discerned more excellent, than
those which are in entire agreement with our nature. For if, for
example, two individuals of entirely the same nature are united,
they form a combination twice as powerful as either of them
singly.
Therefore, to man there is nothing more useful than
man--nothing, I repeat, more excellent for preserving their being
can be wished for by men, than that all should so in all points
agree, that the minds and bodies of all should form, as it were,
one single mind and one single body, and that all should, with
one consent, as far as they are able, endeavour to preserve their
being, and all with one consent seek what is useful to them all.
Hence, men who are governed by reason--that is, who seek what is
useful to them in accordance with reason, desire for themselves
nothing, which they do not also desire for the rest of mankind,
and, consequently, are just, faithful, and honourable in their
conduct.
Such are the dictates of reason, which I purposed thus
briefly to indicate, before beginning to prove them in greater
detail. I have taken this course, in order, if possible, to gain
the attention of those who believe, that the principle that every
man is bound to seek what is useful for himself is the foundation
of impiety, rather than of piety and virtue.
Therefore, after briefly showing that the contrary is the
case, I go on to prove it by the same method, as that whereby I
have hitherto proceeded.
PROP. XIX. Every man, by the laws of his nature, necessarily
desires or shrinks from that which he deems to be good or bad.
Proof.--The knowledge of good and evil is (IV. viii.) the
emotion of pleasure or pain, in so far as we are conscious
thereof; therefore, every man necessarily desires what he thinks
good, and shrinks from what he thinks bad. Now this appetite is
nothing else but man's nature or essence (Cf. the Definition of
Appetite, III. ix. note, and Def. of the Emotions, i.).
Therefore, every man, solely by the laws of his nature, desires
the one, and shrinks from the other, &c. Q.E.D.
PROP. XX. The more every man endeavours, and is able to seek
what is useful to him--in other words, to preserve his own
being--the more is he endowed with virtue; on the contrary, in
proportion as a man neglects to seek what is useful to him, that
is, to preserve his own being, he is wanting in power.
Proof.--Virtue is human power, which is defined solely by
man's essence (IV. Def. viii.), that is, which is defined solely
by the endeavour made by man to persist in his own being.
Wherefore, the more a man endeavours, and is able to preserve his
own being, the more is he endowed with virtue, and, consequently
(III. iv. and vi.), in so far as a man neglects to preserve his
own being, he is wanting in power. Q.E.D.
Note.--No one, therefore, neglects seeking his own good, or
preserving his own being, unless he be overcome by causes
external and foreign to his nature. No one, I say, from the
necessity of his own nature, or otherwise than under compulsion
from external causes, shrinks from food, or kills himself: which
latter may be done in a variety of ways. A man, for instance,
kills himself under the compulsion of another man, who twists
round his right hand, wherewith he happened to have taken up a
sword, and forces him to turn the blade against his own heart;
or, again, he may be compelled, like Seneca, by a tyrant's
command, to open his own veins--that is, to escape a greater evil
by incurring, a lesser; or, lastly, latent external causes may
so disorder his imagination, and so affect his body, that it may
assume a nature contrary to its former one, and whereof the idea
cannot exist in the mind (III. x.) But that a man, from the
necessity of his own nature, should endeavour to become
non--existent, is as impossible as that something should be made
out of nothing, as everyone will see for himself, after a little
reflection.
PROP. XXI. No one can desire to be blessed, to act rightly, and
to live rightly, without at the same time wishing to be, act, and
to live--in other words, to actually exist.
Proof.--The proof of this proposition, or rather the
proposition itself, is self--evident, and is also plain from the
definition of desire. For the desire of living, acting, &c.,
blessedly or rightly, is (Def. of the Emotions, i.) the essence
of man--that is (III. vii.), the endeavour made by everyone to
preserve his own being. Therefore, no one can desire, &c.
Q.E.D.
PROP. XXII. No virtue can be conceived as prior to this
endeavour to preserve one's own being.
Proof.--The effort for self--preservation is the essence of a
thing (III. vii.); therefore, if any virtue could be conceived
as prior thereto, the essence of a thing would have to be
conceived as prior to itself, which is obviously absurd.
Therefore no virtue, &c. Q.E.D.
Corollary.--The effort for self--preservation is the first and
only foundation of virtue. For prior to this principle nothing
can be conceived, and without it no virtue can be conceived.
PROP. XXIII. Man, in so far as he is determined to a particular
action because he has inadequate ideas, cannot be absolutely said
to act in obedience to virtue; he can only be so described, in
so far as he is determined for the action because he understands.
Proof.--In so far as a man is determined to an action through
having inadequate ideas, he is passive (III. i.), that is (III.
Deff. i., and iii.), he does something, which cannot be perceived
solely through his essence, that is (by IV. Def. viii.), which
does not follow from his virtue. But, in so far as he is
determined for an action because he understands, he is active;
that is, he does something, which is perceived through his
essence alone, or which adequately follows from his virtue.
Q.E.D.
PROP. XXIV. To act absolutely in obedience to virtue is in us
the same thing as to act, to live, or to preserve one's being
(these three terms are identical in meaning) in accordance with
the dictates of reason on the basis of seeking what is useful to
one's self.
Proof.--To act absolutely in obedience to virtue is nothing
else but to act according to the laws of one's own nature. But
we only act, in so far as we understand (III. iii.): therefore
to act in obedience to virtue is in us nothing else but to act,
to live, or to preserve one's being in obedience to reason, and
that on the basis of seeking what is useful for us (IV. xxii.
Coroll.). Q.E.D.
PROP. XXV. No one wishes to preserve his being for the sake of
anything else.
Proof.--The endeavour, wherewith everything endeavours to
persist in its being, is defined solely by the essence of the
thing itself (III. vii.); from this alone, and not from the
essence of anything else, it necessarily follows (III. vi.) that
everyone endeavours to preserve his being. Moreover, this
proposition is plain from IV. xxii. Coroll., for if a man should
endeavour to preserve his being for the sake of anything else,
the last--named thing would obviously be the basis of virtue,
which, by the foregoing corollary, is absurd. Therefore no one,
&c. Q.E.D.
PROP. XXVI. Whatsoever we endeavour in obedience to reason is
nothing further than to understand; neither does the mind, in so
far as it makes use of reason, judge anything to be useful to it,
save such things as are conducive to understanding.
Proof.--The effort for self--preservation is nothing else but
the essence of the thing in question (III. vii.), which, in so
far as it exists such as it is, is conceived to have force for
continuing in existence (III. vi.) and doing such things as
necessarily follow from its given nature (see the Def. of
Appetite, III. ix. note). But the essence of reason is nought
else but our mind, in so far as it clearly and distinctly
understands (see the definition in II. xl. note. ii.); therefore
(II. xl.) whatsoever we endeavour in obedience to reason is
nothing else but to understand. Again, since this effort of the
mind wherewith the mind endeavours, in so far as it reasons, to
preserve its own being is nothing else but understanding; this
effort at understanding is (IV. xxii. Coroll.) the first and
single basis of virtue, nor shall we endeavour to understand
things for the sake of any ulterior object (IV. xxv.); on the
other hand, the mind, in so far as it reasons, will not be able
to conceive any good for itself, save such things as are
conducive to understanding.
PROP. XXVII. We know nothing to be certainly good or evil, save
such things as really conduce to understanding, or such as are
able to hinder us from understanding.
Proof.--The mind, in so far as it reasons, desires nothing
beyond understanding, and judges nothing to be useful to itself,
save such things as conduce to understanding (by the foregoing
Prop.). But the mind (II. xli., xliii. and note) cannot possess
certainty concerning anything, except in so far as it has
adequate ideas, or (what by II. xl. note, is the same thing) in
so far as it reasons. Therefore we know nothing to be good or
evil save such things as really conduce, &c. Q.E.D.
PROP. XXVIII. The mind's highest good is the knowledge of God,
and the mind's highest virtue is to know God.
Proof.--The mind is not capable of understanding anything
higher than God, that is (I. Def. vi.), than a Being absolutely
infinite, and without which (I. xv.) nothing can either be or be
conceived; therefore (IV. xxvi. and xxvii.), the mind's highest
utility or (IV. Def. i.) good is the knowledge of God. Again,
the mind is active, only in so far as it understands, and only to
the same extent can it be said absolutely to act virtuously. The
mind's absolute virtue is therefore to understand. Now, as we
have already shown, the highest that the mind can understand is
God; therefore the highest virtue of the mind is to understand
or to know God. Q.E.D.
PROP. XXIX. No individual thing, which is entirely different
from our own nature, can help or check our power of activity, and
absolutely nothing can do us good or harm, unless it has
something in common with our nature.
Proof.--The power of every individual thing, and consequently
the power of man, whereby he exists and operates, can only be
determined by an individual thing (I. xxviii.), whose nature (II.
vi.) must be understood through the same nature as that, through
which human nature is conceived. Therefore our power of
activity, however it be conceived, can be determined and
consequently helped or hindered by the power of any other
individual thing, which has something in common with us, but not
by the power of anything, of which the nature is entirely
different from our own; and since we call good or evil that
which is the cause of pleasure or pain (IV. viii.), that is (III.
xi. note), which increases or diminishes, helps or hinders, our
power of activity; therefore, that which is entirely different
from our nature can neither be to us good nor bad. Q.E.D.
PROP. XXX. A thing cannot be bad for us through the quality
which it has in common with our nature, but it is bad for us in
so far as it is contrary to our nature.
Proof.--We call a thing bad when it is the cause of pain (IV.
viii.), that is (by the Def., which see in III. xi. note), when
it diminishes or checks our power of action. Therefore, if
anything were bad for us through that quality which it has in
common with our nature, it would be able itself to diminish or
check that which it has in common with our nature, which (III.
iv.) is absurd. Wherefore nothing can be bad for us through that
quality which it has in common with us, but, on the other hand,
in so far as it is bad for us, that is (as we have just shown),
in so far as it can diminish or check our power of action, it is
contrary to our nature.
Q.E.D.
PROP. XXXI. In so far as a thing is in harmony with our nature,
it is necessarily good.
Proof.--In so far as a thing is in harmony with our nature, it
cannot be bad for it. It will therefore necessarily be either
good or indifferent. If it be assumed that it be neither good
nor bad, nothing will follow from its nature (IV. Def. i.), which
tends to the preservation of our nature, that is (by the
hypothesis), which tends to the preservation of the thing itself;
but this (III. vi.) is absurd; therefore, in so far as a thing
is in harmony with our nature, it is necessarily good. Q.E.D.
Corollary.--Hence it follows, that, in proportion as a thing
is in harmony with our nature, so is it more useful or better for
us, and vice versâ, in proportion as a thing is more useful for
us, so is it more in harmony with our nature. For, in so far as
it is not in harmony with our nature, it will necessarily be
different therefrom or contrary thereto. If different, it can
neither be good nor bad (IV. xxix.); if contrary, it will be
contrary to that which is in harmony with our nature, that is,
contrary to what is good--in short, bad. Nothing, therefore, can
be good, except in so far as it is in harmony with our nature;
and hence a thing is useful, in proportion as it is in harmony
with our nature, and vice versâ. Q.E.D.
PROP. XXXII. In so far as men are a prey to passion, they
cannot, in that respect, be said to be naturally in harmony.
Proof.--Things, which are said to be in harmony naturally, are
understood to agree in power (III. vii.), not in want of power or
negation, and consequently not in passion (III. iii. note);
wherefore men, in so far as they are a prey to their passions,
cannot be said to be naturally in harmony. Q.E.D.
Note.--This is also self--evident; for, if we say that white
and black only agree in the fact that neither is red, we
absolutely affirm that the do not agree in any respect. So, if
we say that a man and a stone only agree in the fact that both
are finite--wanting in power, not existing by the necessity of
their own nature, or, lastly, indefinitely surpassed by the power
of external causes--we should certainly affirm that a man and a
stone are in no respect alike; therefore, things which agree
only in negation, or in qualities which neither possess, really
agree in no respect.
PROP. XXXIII. Men can differ in nature, in so far as they are
assailed by those emotions, which are passions, or passive states;
and to this extent one and the same man is variable and
inconstant.
Proof.--The nature or essence of the emotions cannot be explained
solely through our essence or nature (III. Deff. i., ii.), but
it must be defined by the power, that is (III. vii.), by the
nature of external causes in comparison with our own; hence it
follows, that there are as many kinds of each emotion as there
are external objects whereby we are affected (III. lvi.), and
that men may be differently affected by one and the same
object (III. li.), and to this extent differ in nature; lastly,
that one and the same man may be differently affected towards
the same object, and may therefore be variable and
inconstant. Q.E.D.
PROP. XXXIV. In so far as men are assailed by emotions which are
passions, they can be contrary one to another.
Proof.--A man, for instance Peter, can be the cause of Paul's
feeling pain, because he (Peter) possesses something similar to
that which Paul hates (III. xvi.), or because Peter has sole
possession of a thing which Paul also loves (III. xxxii. and
note), or for other causes (of which the chief are enumerated in
III. lv. note); it may therefore happen that Paul should hate
Peter (Def. of Emotions, vii.), consequently it may easily happen
also, that Peter should hate Paul in return, and that each should
endeavour to do the other an injury, (III. xxxix.), that is (IV.
xxx.), that they should be contrary one to another. But the
emotion of pain is always a passion or passive state (III. lix.);
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