The Philosophy of Spinoza by Benedictus de Spinoza (novels for beginners .TXT) 📖

so (see § VII) there is nothing more profitable to man for the preservation of his being and the enjoyment of a rational life than a man who is guided by reason. Again, since there is no single thing we know which is more excellent than a man who is guided by reason, it follows that there is nothing by which a person can better show how much skill and talent he possesses than by so educating men that at last they will live under the direct authority of reason. X

In so far as men are carried away by envy or any emotion of hatred towards one another, so far are they contrary to one another, and consequently so much the more are they to be feared, as they have more power than other individuals of nature.

XI

Minds, nevertheless, are not conquered by arms, but by love and generosity.

XII

Above all things is it profitable to men to form communities and to unite themselves to one another by bonds which may make all of them as one man; and absolutely, it is profitable for them to do whatever may tend to strengthen their friendships.

XIII

But to accomplish this skill and watchfulness are required; for men are changeable (those being very few who live according to the laws of reason), and nevertheless generally envious and more inclined to vengeance than pity. To bear with each, therefore, according to his disposition and to refrain from imitating his emotions requires a singular power of mind. But those, on the contrary, who know how to revile men, to denounce vices rather than teach virtues, and not to strengthen men's minds but to weaken them, are injurious both to themselves and others, so that many of them through an excess of impatience and a false zeal for religion prefer living with brutes rather than amongst men; just as boys or youths, unable to endure with equanimity the rebukes of their parents, fly to the army, choosing the discomforts of war and the rule of a tyrant rather than the comforts of home and the admonitions of a father, suffering all kinds of burdens to be imposed upon them in order that they may revenge themselves upon their parents.

XIV

Although, therefore, men generally determine everything by their pleasure, many more advantages than disadvantages arise from their common union. It is better, therefore, to endure with equanimity the injuries inflicted by them, and to apply our minds to those things which subserve concord and the establishment of friendship.

XV

The things which beget concord are those which are related to justice, integrity, and honor; for besides that which is unjust and injurious, men take ill also anything which is esteemed base, or that any one should despise the received customs of the State. But in order to win love, those things are chiefly necessary which have reference to religion and piety.

XVI

Concord, moreover, is often produced by fear, but it is without good faith. It is to be observed, too, that fear arises from impotence of mind, and therefore is of no service to reason; nor is pity, although it seems to present an appearance of piety.

XVII

Men also are conquered by liberality, especially those who have not the means wherewith to procure what is necessary for the support of life. But to assist every one who is needy far surpasses the strength or profit of a private person, for the wealth of a private person is altogether insufficient to supply such wants. Besides, the power of any one man is too limited for him to be able to unite every one with himself in friendship. The care, therefore, of the poor is incumbent on the whole of society and concerns only the general profit.

XVIII

In the receipt of benefits and in returning thanks, care altogether different must be taken.

XIX

The love of a harlot, that is to say, the lust of sexual intercourse, which arises from mere external form, and absolutely all love which recognizes any other cause than the freedom of the mind, easily passes into hatred, unless, which is worse, it becomes a species of delirium, and thereby discord is cherished rather than concord.

XX

With regard to marriage, it is plain that it is in accordance with reason, if the desire of connection is engendered not merely by external form, but by a love of begetting children and wisely educating them; and if, in addition, the love both of the husband and wife has for its cause not external form merely, but chiefly liberty of mind.

XXI

Flattery, too, produces concord, but only by means of the disgraceful crime of slavery or perfidy; for there are none who are more taken by flattery than the proud, who wish to be first and are not so.

XXII

There is a false appearance of piety and religion in dejection; and although dejection is the opposite of pride, the humble dejected man is very near akin to the proud.

XXIII

Shame also contributes to concord, but only with regard to those matters which cannot be concealed. Shame, too, inasmuch as it is a kind of sorrow, does not belong to the service of reason.

XXIV

The remaining emotions of sorrow which have man for their object are directly opposed to justice, integrity, honor, piety, and religion; and although indignation may seem to present an appearance of equity, yet there is no law where it is allowed to every one to judge the deeds of another, and to vindicate his own or another's right.

XXV

Affability, that is to say, the desire of pleasing men, which is determined by reason, is related to piety. But if affability arise from an emotion, it is ambition or desire, by which men, generally under a false pretense of piety, excite discords and seditions. For he who desires to assist other people, either by advice or by deed, in order that they may together enjoy the highest good, will strive, above all things, to win their love, and not to draw them into admiration, so that a doctrine may be named after him, nor absolutely to give any occasion for envy. In common conversation, too, he will avoid referring to the vices of men, and will take care only sparingly to speak of human impotence, while he will talk largely of human virtue or power, and of the way by which it may be made perfect, so that men being moved not by fear or aversion, but solely by the emotion of joy, may endeavor as much as they can to live under the rule of reason.

XXVI

Excepting man, we know no individual thing in Nature in whose mind we can take pleasure, nor any thing which we can unite with ourselves by friendship or any kind of intercourse, and therefore regard to our own profit does not demand that we should preserve anything which exists in Nature excepting men, but teaches us to preserve it or destroy it in accordance with its varied uses, or to adapt it to our own service in any way whatever.

XXVII

The profit which we derive from objects without us, over and above the experience and knowledge which we obtain because we observe them and change them from their existing forms into others, is chiefly the preservation of the body, and for this reason those objects are the most profitable to us which can feed and nourish the body, so that all its parts are able properly to perform their functions. For the more capable the body is of being affected in many ways, and affecting external bodies in many ways, the more capable of thinking is the mind. But there seem to be very few things in Nature of this kind, and it is consequently necessary for the requisite nourishment of the body to use many different kinds of food; for the human body is composed of a great number of parts of different nature, which need constant and varied food in order that the whole of the body may be equally adapted for all those things which can follow from its nature, and consequently that the mind also may be equally adapted to conceive many things.

XXVIII

The strength of one man would scarcely suffice to obtain these things if men did not mutually assist one another. As money has presented us with an abstract of everything, it has come to pass that its image above every other usually occupies the mind of the multitude, because they can imagine hardly any kind of joy without the accompanying idea of money as its cause.

XXIX

This, however, is a vice only in those who seek money not from poverty or necessity, but because they have learned the arts of gain, by which they keep up a grand appearance. As for the body itself, they feed it in accordance with custom, but sparingly, because they believe that they lose so much of their goods as they spend upon the preservation of their body. Those, however, who know the true use of money, and regulate the measure of wealth according to their needs, live contented with few things.

XXX

Since, therefore, those things are good which help the parts of the body to perform their functions, and since joy consists in this, that the power of man, in so far as he is made up of mind and body, is helped or increased, it follows that all things which bring joy are good. But inasmuch as things do not work to this end—that they may affect us with joy—nor is their power of action guided in accordance with our profit, and finally, since joy is generally related chiefly to some one part of the body, it follows that generally the emotions of joy (unless reason and watchfulness be present), and consequently the desires which are begotten from them, are excessive. It is to be added, that an emotion causes us to put that thing first which is sweet to us in the present, and that we are not able to judge the future with an equal emotion of the mind.

XXXI

Superstition, on the contrary, seems to affirm that what brings sorrow is good, and, on the contrary, that what brings joy is evil. But, as we have already said, no one, excepting an envious man, is delighted at my impotence or disadvantage, for the greater the joy with which we are affected, the greater the perfection to which we pass, and consequently the more do we participate in the divine nature; nor can joy ever be evil which is controlled by a true consideration for our own profit. On the other hand, the man who is led by fear, and does what is good that he may avoid what is evil, is not guided by reason.

XXXII

But human power is very limited, and is infinitely surpassed by the power of external causes, so that we do not possess an absolute power to adapt to our service the things which are without us. Nevertheless we shall bear with equanimity those things which happen to us contrary to what a consideration of our own profit demands, if we are conscious that we have performed our duty, that the power we have could not reach so far as to enable us to avoid those things, and that we are a part of the whole of Nature, whose order we follow. If we clearly and distinctly understand this, the part of us which is determined by intelligence, that is to say, the better part of us, will be entirely satisfied therewith, and in that satisfaction will endeavor to persevere; for, in so far as we understand, we cannot desire anything excepting what is necessary, nor, absolutely, can we be satisfied with anything but the truth. Therefore in so far as we understand these things properly will