The Philosophy of Spinoza by Benedictus de Spinoza (e textbook reader .txt) 📕

the vices of the rich, thereby achieving nothing save to torment himself and show to others that he is unable to bear with equanimity not only his own poverty but also the wealth of others. So also a man who has not been well deceived by his mistress thinks of nothing but the fickleness of women, their faithlessness, and their other oft-proclaimed failing—all of which he forgets as soon as he is taken into favor by his mistress again. He, therefore, who desires to govern his emotions and appetites from a love of liberty alone will strive as much as he can to know virtues and their causes, and to fill his mind with that joy which springs from a true knowledge of them. Least of all will he desire to contemplate the vices of men and disparage men, or to delight in a false show of liberty. He who will diligently observe these things (and they are not difficult), and will continue to practice them, will assuredly in a short space of time be able for the most part to direct his actions in accordance with the command of reason. IV Summary

I have, in what has preceded, included all the remedies for the emotions, that is to say, everything which the mind, considered in itself alone, can do against them. It appears therefrom that the power of the mind over the emotions consists—

1. In the knowledge itself of the emotions.

2. In the separation by the mind of the emotions from the thought of an external cause, which we imagine confusedly.

3. In duration, in which the emotions which are related to objects we understand surpass those related to objects conceived in a mutilated or confused manner.

4. In the multitude of causes by which the emotions which are related to the common properties of things or to God are nourished.

5. In the order in which the mind can arrange its emotions and connect them one with the other.

But that this power of the mind over the emotions may be better understood, it is to be carefully observed that we call the emotions great when we compare the emotion of one man with that of another, and see that one man is agitated more than another by the same emotion, or when we compare the emotions of one and the same man with one another, and discover that he is affected or moved more by one emotion than by another.

For the power of any emotion is limited by the power of the external cause as compared with our own power. But the power of the mind is limited solely by knowledge, whilst impotence or passion is estimated solely by privation of knowledge, or, in other words, by that through which ideas are called inadequate; and it therefore follows that that mind suffers the most whose largest part consists of inadequate ideas, so that it is distinguished rather by what it suffers than by what it does, while, on the contrary, that mind acts the most whose largest part consists of adequate ideas, so that although it may possess as many inadequate ideas as the first, it is nevertheless distinguished rather by those which belong to human virtue than by those which are a sign of human impotence. Again, it is to be observed that our sorrows and misfortunes mainly proceed from too much love towards an object which is subject to many changes, and which we can never possess. For no one is troubled or anxious about any object he does not love, neither do wrongs, suspicions, hatreds, etc., arise except from love towards objects of which no one can be truly the possessor.

From all this we easily conceive what is the power which clear and distinct knowledge, and especially that third kind of knowledge whose foundation is the knowledge itself of God, possesses over the emotions; the power, namely, by which it is able, in so far as they are passions, if not actually to destroy them, at least to make them constitute the smallest part of the mind. Moreover, it begets a love towards an immutable and eternal object of which we are really partakers; a love which therefore cannot be vitiated by the defects which are in common love, but which can always become greater and greater, occupy the largest part of the mind, and thoroughly affect it.

I have now concluded all that I had to say relating to this present life. For any one who will attend to what has been urged will easily be able to see the truth of what I said—that in these few words all the remedies for the emotions are comprehended. It is time, therefore, that I should now pass to the consideration of those matters which appertain to the duration of the mind without relation to the body.

CHAPTER XX OF HUMAN BLESSEDNESS AND THE ETERNITY OF THE MIND Human Blessedness: The Intellectual Love of God I

The third kind of knowledge proceeds from an adequate idea of certain attributes of God to an adequate knowledge of the essence of things; and the more we understand things in this manner, the more we understand God; and therefore the highest virtue of the mind, that is to say, the power or nature of the mind, or the highest effort, is to understand things by the third kind of knowledge.

The better the mind is adapted to understand things by the third kind of knowledge, the more it desires to understand them by this kind of knowledge.

The highest virtue of the mind is to know God, or to understand things by the third kind of knowledge. This virtue is greater the more the mind knows things by this kind of knowledge, and therefore he who knows things by this kind of knowledge passes to the highest human perfection, and consequently is affected with the highest joy, which is accompanied with the idea of himself and his own virtue; and therefore from this kind of knowledge arises the highest possible peace of mind.

The effort or the desire to know things by the third kind of knowledge cannot arise from the first kind, but may arise from the second kind of knowledge. This proposition is self-evident. For everything that we clearly and distinctly understand, we understand either through itself or through something which is conceived through itself; or, in other words, ideas which are clear and distinct in us, or which are related to the third kind of knowledge, cannot follow from mutilated and confused ideas, which are related to the first kind of knowledge, but from adequate ideas, that is to say, from the second and third kinds of knowledge.

II

Eternity is the very essence of God, in so far as that essence involves necessary existence. To conceive things therefore under the form of eternity, is to conceive them in so far as they are conceived through the essence of God as actually existing things, or in so far as through the essence of God they involve existence. Therefore our mind, in so far as it conceives itself and its body under the form of eternity, necessarily has a knowledge of God, and knows that it is in God and is conceived through Him.

We delight in whatever we understand by the third kind of knowledge, and our delight is accompanied with the idea of God as its cause.

From the third kind of knowledge necessarily springs the intellectual love of God. For from this kind of knowledge arises joy attended with the idea of God as its cause, that is to say, the love of God, not in so far as we imagine Him as present, but in so far as we understand that He is eternal; and that is what I call the intellectual love of God.

He who clearly and distinctly understands himself and his emotions rejoices, and his joy is attended with the idea of God, therefore he loves God, and (by the same reasoning) loves Him better the better he understands himself and his emotions.

This intellectual love necessarily follows from the nature of the mind, in so far as it is considered, through the nature of God, as an eternal truth. If there were anything, therefore, contrary to this love, it would be contrary to the truth, and consequently whatever might be able to negate this love would be able to make the true false, which, as is self-evident, is absurd. There exists, therefore, nothing in Nature contrary to this intellectual love, or which can negate it.

III

This love to God above everything else ought to occupy the mind, for this love is connected with all the modifications of the body, by all of which it is cherished.

The idea of God which is in us is adequate and perfect, and therefore in so far as we contemplate God do we act and consequently no sorrow can exist with the accompanying idea of God; that is to say, no one can hate God.

Love to God cannot be turned into hatred. But some may object, that if we understand God to be the cause of all things, we do for that very reason consider Him to be the cause of sorrow. But I reply, that in so far as we understand the causes of sorrow, it ceases to be a passion, that is to say, it ceases to be sorrow; and therefore in so far as we understand God to be the cause of sorrow do we rejoice.

This love to God is the highest good which we can seek according to the dictate of reason; is common to all men; and we desire that all may enjoy it. It cannot, therefore, be sullied by the emotion of envy, nor by that of jealousy, but, on the contrary, it must be the more strengthened the more people we imagine to rejoice in it.

It is possible to show in the same manner that there is no emotion directly contrary to this love and able to destroy it, and so we may conclude that this love to God is the most constant of all the emotions, and that, in so far as it is related to the body, it cannot be destroyed unless with the body itself. What its nature is, in so far as it is related to the mind alone, we shall see hereafter.

IV

All ideas, in so far as they are related to God, are true; that is to say, are adequate, and therefore, (by the general definition of the Emotions), God is free from passions. Again, God can neither pass to a greater nor to a less perfection, and therefore He cannot be affected with any emotion of joy or sorrow.

He who loves God cannot strive that God should love him in return. If a man were to strive after this, he would desire that God, whom he loves, should not be God, and consequently he would desire to be sad, which is absurd.

V

God is absolutely infinite, that is to say, the nature of God delights in infinite perfection accompanied with the idea of Himself, that is to say, with the idea of Himself as cause, and this is what we have called intellectual love. God loves Himself with an infinite intellectual love.

The intellectual love of the mind towards God is the very love with which He loves Himself, not in so far as He is infinite, but in so far as He can be manifested through the essence of the human mind, considered under the form of eternity; that is to say, the intellectual love of the mind towards God is part of the infinite love with which God loves Himself.

Hence it follows that God, in so far as He loves Himself, loves men, and consequently that the love of God towards men and the intellectual love of the mind