the ethics(part v)-第3章

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advantage；　and　of　the　good　which　follows　from　mutual　friendships；　and　common



fellowships；　further；　if　we　remember　that　complete　acquiescence　is　the



result　of　the　right　way　of　life　（IV：lii。）；　and　that　men；　no　less　than



everything　else；　act　by　the　necessity　of　their　nature：　in　such　case　I　say



the　wrong；　or　the　hatred；　which　commonly　arises　therefrom；　will　engross　a



very　small　part　of　our　imagination　and　will　be　easily　overcome；　or；　if　the



anger　which　springs　from　a　grievous　wrong　be　not　overcome　easily；　it　will



nevertheless　be　overcome；　though　not　without　a　spiritual　conflict；　far



sooner　than　if　we　had　not　thus　reflected　on　the　subject　beforehand。　As　is



indeed　evident　from　V：vi。；V：vii。；V：viii。　We　should；　in　the　same　way；　reflect



on　courage　as　a　means　of　overcoming　fear；　the　ordinary　dangers　of　life



should　frequently　be　brought　to　mind　and　imagined；　together　with　the　means



whereby　through　readiness　of　resource　and　strength　of　mind　we　can　avoid　and



overcome　them。　But　we　must　note；　that　in　arranging　our　thoughts　and



conceptions　we　should　always　bear　in　mind　that　which　is　good　in　every



individual　thing　（IV：lxiii。Coroll。　and　III：lix。）；　in　order　that　we　may



always　be　determined　to　action　by　an　emotion　of　pleasure。　For　instance；　if



a　man　sees　that　he　is　too　keen　in　the　pursuit　of　honour；　let　him　think　over



its　right　use；　the　end　for　which　it　should　be　pursued；　and　the　means　whereby



he　may　attain　it。　Let　him　not　think　of　its　misuse；　and　its　emptiness；　and



the　fickleness　of　mankind；　and　the　like；　whereof　no　man　thinks　except



through　a　morbidness　of　disposition；　with　thoughts　like　these　do　the



most　ambitious　most　torment　themselves；　when　they　despair　of　gaining　the



distinctions　they　hanker　after；　and　in　thus　giving　vent　to　their　anger　would



fain　appear　wise。　Wherefore　it　is　certain　that　those；　who　cry　out　the



loudest　against　the　misuse　of　honour　and　the　vanity　of　the　world；　are　those



who　most　greedily　covet　it。　This　is　not　peculiar　to　the　ambitious；　but　is



common　to　all　who　are　ill…used　by　fortune；　and　who　are　infirm　in　spirit。



For　a　poor　man　also；　who　is　miserly；　will　talk　incessantly　of　the　misuse　of



wealth　and　of　the　vices　of　the　rich；　whereby　he　merely　torments　himself；　and



shows　the　world　that　he　is　intolerant；　not　only　of　his　own　poverty；　but　also



of　other　people's　riches。　So；　again；　those　who　have　been　ill　received　by　a



woman　they　love　think　of　nothing　but　the　inconstancy；　treachery；　and　other



stock　faults　of　the　fair　sex；　all　of　which　they　consign　to　oblivion；



directly　they　are　again　taken　into　favour　by　their　sweetheart。　Thus　he　who



would　govern　his　emotions　and　appetite　solely　by　the　love　of　freedom



strives；　as　far　as　he　can；　to　gain　a　knowledge　of　the　virtues　and　their



causes；　and　to　fill　his　spirit　with　the　joy　which　arises　from　the　true



knowledge　of　them：　he　will　in　no　wise　desire　to　dwell　on　men's　faults；　or　to



carp　at　his　fellows；　or　to　revel　in　a　false　show　of　freedom。　Whosoever　will



diligently　observe　and　practise　these　precepts　（which　indeed　are　not



difficult）　will　verily；　in　a　short　space　of　time；　be　able；　for　the　most



part；　to　direct　his　actions　according　to　the　commandments　of　reason。











Prop。XI。　In　proportion　as　a　mental　image　is　referred　to　more



objects；　so　is　it　more　frequent；　or　more　often　vivid；　and　occupies



the　mind　more。







Proof。…　In　proportion　as　a　mental　image　or　an　emotion　is　referred　to　more



objects；　so　are　there　more　causes　whereby　it　can　be　aroused　and　fostered；



all　of　which　（by　hypothesis）　the　mind　contemplates　simultaneously　in



association　with　the　given　emotion；　therefore　the　emotion　is　more　frequent；



or　is　more　often　in　full　vigour；　and　（V：viii。）　occupies　the　mind　more。



Q。E。D。











Prop。XII。　The　mental　images　of　things　are　more　easily



associated　with　the　images　referred　to　things　which　we　clearly



and　distinctly　understand；　than　with　others。







Proof。…　Things；　which　we　clearly　and　distinctly　understand；　are　either　the



common　properties　of　things　or　deductions　therefrom　（see　definition　of



Reason；　II：。xl。Note　ii。）；　and　are　consequently　（by　the　last　Prop。）　more



often　aroused　in　us。　Wherefore　it　may　more　readily　happen；　that　we　should



contemplate　other　things　in　conjunction　with　these　than　in　conjunction　with



something　else；　and　consequently　（II：xviii。）　that　the　images　of　the　said



things　should　be　more　often　associated　with　the　images　of　these　than　with



the　images　of　something　else。　Q。E。D。











Prop。　XIII。　A　mental　image　is　more　often　vivid；　in　proportion



as　it　is　associated　with　a　greater　number　of　other　images。







Proof。…　In　proportion　as　an　image　is　associated　with　a　greater　number　of



other　images；　so　（II：xviii。）　are　there　more　causes　whereby　it　can　be



aroused。　Q。E。D。











Prop。　XIV。　The　mind　can　bring　it　about；　that　all　bodily



modifications　or　images　of　things　may　be　referred　to　the



idea　of　God。







Proof。…　There　is　no　modification　of　the　body；　whereof　the　mind　may　not　form



some　clear　and　distinct　conception　（V：iv。）；　wherefore　it　can　bring　it　about；



that　they　should　all　be　referred　to　the　idea　of　God　（I：xv。）。　Q。E。D。











Prop。　XV。　He　who　clearly　and　distinctly　understands　himself



and　his　emotions　loves　God；　and　so　much　the　more　in　proportion



as　he　more　understands　himself　and　his　emotions。







Proof。…　He　who　clearly　and　distinctly　understands　himself　and　his　emotions



feels　pleasure　（III：liii。）；　and　this　pleasure　is　（by　the　last　Prop。）



accompanied　by　the　idea　of　God；　therefore　（Def。　of　the　Emotions：vi。）　such　an



one　loves　God；　and　（for　the　same　reason）　so　much　the　more　in　proportion　as



he　more　understands　himself　and　his　emotions。　Q。E。D。











Prop。　XVI。　This　love　towards　God　must



hold　the　chief　place　in　the　mind。







Proof。…　For　this　love　is　associated　with　all　the　modifications　of　the　body



（V：xiv。）　and　is　fostered　by　them　all　（V：v。）；　therefore　（V：xi。）；　it　must　hold



the　chief　place　in　the　mind。　Q。E。D。











Prop。　XVII。　God　is　without　passions；



neither　is　he　affected　by



any　emotion　of　pleasure　or　pain。







Proof。…　All　ideas；　in　so　far　as　they　are　referred　to　God；　are　true



（II：xxxii。）；　that　is　（II：Def。iv。）　adequate；　and　therefore　（by　the　general



Def。　of　the　Emotions）　God　is　without　passions。　Again；　God　cannot　pass　either



to　a　greater　or　to　a　lesser　perfection　（I：xx。Coroll。ii。）；　therefore



（by　Def。　of　the　Emotions：ii。；　&iii。）　he　is　not　affected　by　any　emotion　of



pleasure　or　pain。







Corollary。　Strictly　speaking；　God　does　not　love　or　hate　anyone。　For　God　（by



the　foregoing　Prop。）　is　not　affected　by　any　emotion　of　pleasure　or　pain；



consequently　（Def。　of　the　Emotions：vi。；　&vii。）　he　does　not　love　or　hate



anyone。











Prop。XVIII。　No　one　can　hate　God。







Proof。…　The　idea　of　God　which　is　in　us　is　adequate　and　perfect　（II：xlvi。；



II：xlvii。）；　wherefore；　in　so　far　as　we　contemplate　God；　we　are　active



（III：iii。）　；　consequently　（III：lix。）　there　can　be　no　pain　accompanied　by　the



idea　of　God；　in　other　words　（Def。　of　the　Emotions：vii。）；　no　one　can　hate



God。　Q。E。D。







Corollary。…　Love　towards　God　cannot　be　turned　into　hate。







Note。…　It　may　be　objected　that；　as　we　understand　God　as　the　cause　of　all



things；　we　by　that　very　fact　regard　God　as　the　cause　of　pain。　But　I　make



answer；　that；　in　so　far　as　we　understand　the　causes　of　pain；　it　to　that



extent　（V：iii。）　ceases　to　be　a　passion；　that　is；　it　ceases　to　be　pain



（III：lix。）；　therefore；　in　so　far　as　we　understand　God　to　be　the　cause　of



pain；　we　to　that　extent　feel　pleasure。











Prop。　XIX。　He；　who　loves　God；



cannot　endeavour　that　God



should　love　him　in　return。







Proof。…　For；　if　a　man　should　so　endeavour；　he　would　desire　（V：xvii。Coroll。）



that　God；　whom　he　loves；　should　not　be　God；　and　consequently　he　would　desire



to　feel　pain　（III：xix。）；　which　is　absurd　（III：xxviii。）。　Therefore；　he　who



loves　God；　&c。　Q。E。D。











Prop。　XX。　This　love　towards　God　cannot　be　stained　by　the



emotion　of　envy　or　jealousy：　contrariwise；　it　is　the　more　fostered；



in　proportion　as　we　conceive　a　greater　number　of　men　to　be



joined　to　God　by　the　same　bond　of　love。







Proof。…　This　love　towards　God　is　the　highest　good　which　we　can　seek　for



under　the　guidance　of　reason　（IV：xxviii。）；　it　is　common　to　all　men



（IV：xxxvi）；and　we　desire　that　all　should　rejoice　therein　（IV：xxxvii。）；



therefore　（Def。　of　the　Emotions：xxiii）；　it　cannot　be　stained　by　the



emotion　envy　nor　by；　the　emotion　of　jealousy；　（V：xviii。　see　definition　of



Jealousy；　（III：xxxv。　Note）；　but；　contrariwise；　it　must　needs　be　the　more



fostered；　in　proportion　as　we　conceive　a　greater　number　of　men　to　rejoice



therein。　Q。E。D。







Note。…　We　can　in　the　same　way；　show；　that　there　is　no　emotion　directly



contrary　to　this　love；　whereby　this　love　can　be　destroyed；　therefore　we　may



conclude；　that　this　love　towards　God　is　the　most　constant　of　all　the



emotions；　and　that；　in　so　far　as　it　is　referred　to　the　body；　it　cannot　be



destroyed；　unless　the　body　be　destroyed　also。　As　to　its　nature；　in　so　far　as



it　is　referred　to　the　mind　only；　we　shall　presently　inquire。



　　　　I　have　now　gone　through　all　the　remedies　against　the　emotions；　or　all



that　the　mind；　considered　in　itself　alone；　can　do　against　them。　Whence　it



appears　that　the　mind's　power　over　the　emotions　consists：…







　　I。　In　the　actual　knowledge　of　the　emotions　（V：iv。Note）。







　　II。　In　the　fact　that　it　separates　the　emotions　from　the　thought　of　an



external　cause；　which　we　conceive　confusedly　（V：ii。　and　V：iv。Note）。







　　III。　In　the　fact；　that；　in　respect　to　time；　the　emotions　referred　to



things；　which　we　distinctly　understand；　surpass　those　referred　to　what　we



conceive　in　a　confused　and　fragmentary　manner　（V：vii。）。







　　IV。　In　the　number　of　causes　whereby　those　modifications　（Affectiones。



Camerer　reads　affectus　…　emotions）；　are　fostered；　which　have　regard　to　the



common　properties　of　things　or　to　God　（V：ix。；　V：xi。）。







　　V。　Lastly；　in　the　order　wherein　the　mind　can　arrange　and　associate；　one



with　another；　its　own　emotions　（V：x。Note　and　V：xii。；　V：xiii。；　V：xiv。）。







But；　in　order　that　this　power　of　the　mind　over　the　emotions　may　be　better



understood；　it　should　be　specially　observed　that　the　emotions　are　called　by



us　strong；　when　we　compare　the　emotion　of　one　man　with　the　emotion　of



another；　and　see　that　one　man　is　more　troubled　than　another　by　the　same



emotion；　or　when　we　are　comparing　the　various　emotions　of　the　same　man　one



with　another；　and　find　that　he　is　more　affected　or　stirred　by　one　emotion



than　by　another。　For　the　strength　of　every　emotion　is　defined　by　a



comparison　of　our　own　power　with　the　power　of　an　external　cause。　Now　the



powe