the ethics(part v)-第2章

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the　understanding　only；　we　shall　determine　solely　by　the　knowledge　of　the



mind　the　remedies　against　the　emotions；　which　I　believe　all　have　had



experience　of；　but　do　not　accurately　observe　or　distinctly　see；　and　from　the



same　basis　we　shall　deduce　all　those　conclusions；　which　have　regard　to　the



mind's　blessedness。











AXIOMS。



I。　If　two　contrary　actions　be　started　in　the　same　subject；　a　change　must



necessarily　take　place；　either　in　both；　or　in　one　of　the　two；　and　continue



until　they　cease　to　be　contrary。







II。　The　power　of　an　effect　is　defined　by　the　power　of　its　cause；　in　so　far



as　its　essence　is　explained　or　defined　by　the　essence　of　its　cause。　（This



axiom　is　evident　from　III。vii。）











PROPOSITIONS。







Prop。I。　Even　as　thoughts　and　the　ideas　of　things　are　arranged



and　associated　in　the　mind；　so　are　the　modifications　of　body　or



the　images　of　things　precisely　in　the　same　way　arranged　and



associated　in　the　body。







Proof。…　The　order　and　connection　of　ideas　is　the　same　（II：vii。）　as　the　order



and　connection　of　things；　and　vice　versa　the　order　and　connection　of　things



is　the　same　（II：vi。Coroll。　and　II：vii。）　as　the　order　and　connection　of



ideas。　Wherefore；　even　as　the　order　and　connection　of　ideas　in　the　mind



takes　place　according　to　the　order　and　association　of　modifications　of　the



body　（II：xviii。）；　so　vice　versa　（III：ii。）　the　order　and　connection　of



modifications　of　the　body　takes　place　in　accordance　with　the　manner；　in



which　thoughts　and　the　ideas　of　things　are　arranged　and　associated　in　the



mind。　Q。E。D。











PROP。II。　If　we　remove　a　disturbance　of　the　spirit；　or　emotion；



from　the　thought　of　an　external　cause；　and　unite　it　to　other



thoughts；　then　will　the　love　or　hatred　towards　that　external　cause；



and　also　the　vacillations　of　spirit　which　arise　from　these



emotions；　be　destroyed。







Proof。…　That；　which　constitutes　the　reality　of　love　or　hatred；　is　pleasure



or　pain；　accompanied　by　the　idea　of　an　external　cause　（Def。　of　the



Emotions：vi。；&vii。）；　wherefore；　when　this　cause　is　removed；　the　reality　of



love　or　hatred　is　removed　with　it；　therefore　these　emotions　and　those



which　arise　therefrom　are　destroyed。　Q。E。D。











Prop。III。　An　emotion；　which　is　a　passion；　ceases　to　be　a



passion；　as　soon　as　we　form　a　clear　and　distinct　idea　thereof。







Proof。…　An　emotion；　which　is　a　passion；　is　a　confused　idea　（by　the　general



Def。　of　the　Emotions）。　If；　therefore；　we　form　a　clear　and　distinct　idea　of　a



given　emotion；　that　idea　will　only　be　distinguished　from　the　emotion；　in　so



far　as　it　is　referred　to　the　mind　only；　by　reason　（II：xxi。；&Note）；　therefore



（III：iii。）；　the　emotion　will　cease　to　be　a　passion。　Q。E。D。







Corollary。…　An　emotion　therefore　becomes　more　under　our　control；　and　the



mind　is　less　passive　in　respect　to　it；　in　proportion　as　it　is　more　known　to



us。











Prop。IV。　There　is　no　modification　of　the　body；　whereof　we



cannot　form　some　clear　and　distinct　conception。







Proof。…　Properties　which　are　common　to　all　things　can　only　be　conceived



adequately　（II：xxxviii。）；　therefore　（II：xii。and　Lemma。　ii。　after　II：xiii。）



there　is　no　modification　of　the　body；　whereof　we　cannot　form　some　clear　and



distinct　conception。　Q。E。D。







Corollary。…　Hence　it　follows　that　there　is　no　emotion；　whereof　we　cannot



form　some　clear　and　distinct　conception。　For　an　emotion　is　the　idea　of　a



modification　of　the　body　（by　the　general　Def。　of　the　Emotions）；　and　must



therefore　（by　the　preceding　Prop。）　involve　some　clear　and　distinct



conception。







Note。…　Seeing　that　there　is　nothing　which　is　not　followed　　by　an　effect



（I：xxxvi。）；　and　that　we　clearly　and　distinctly　understand　whatever



follows　from　an　idea；　which　in　us　is　adequate　（II：xl。）；　it　follows　that



everyone　has　the　power　of　clearly　and　distinctly　understanding　himself　and



his　emotions；　if　not　absolutely；　at　any　rate　in　part；　and　consequently　of



bringing　it　about；　that　he　should　become　less　subject　to　them。　To　attain



this　result；　therefore；　we　must　chiefly　direct　our　efforts　to　acquiring；　as



far　as　possible；　a　clear　and　distinct　knowledge　of　every　emotion；　in　order



that　the　mind　may　thus；　through　emotion；　be　determined　to　think　of　those



things　which　it　clearly　and　distinctly　perceives；　and　wherein　it　fully



acquiesces：　and　thus　that　the　emotion　itself　may　be　separated　from　the



thought　of　an　external　cause；　and　may　be　associated　with　true　thoughts；



whence　it　will　come　to　pass；　not　only　that　love；　hatred；　&c。　will　be



destroyed　（V：ii。）；　but　also　that　the　appetites　or　desires；　which　are　wont　to



arise　from　such　emotion；　will　become　incapable　of　being　excessive　（IV：lxi。）。



For　it　must　be　especially　remarked；　that　the　appetite　through　which　a　man　is



said　to　be　active；　and　that　through　which　he　is　said　to　be　passive　is　one



and　the　same。　For　instance；　we　have　shown　that　human　nature　is　so



constituted；　that　everyone　desires　his　fellow…men　to　live　after　his　own



fashion　（III：xxxi。Note）；　in　a　man；　who　is　not　guided　by　reason；　this



appetite　is　a　passion　which　is　called　ambition；　and　does　not　greatly　differ



from　pride；　whereas　in　a　man；　who　lives　by　the　dictates　of　reason；　it　is　an



activity　or　virtue　which　is　called　piety　（IV：xxxvii。Note。i。　and　second



proof）。　In　like　manner　all　appetites　or　desires　are　only　passions；　in　so　far



as　they　spring　from　inadequate　ideas；　the　same　results　are　accredited　to



virtue；　when　they　are　aroused　or　generated　by　adequate　ideas。　For　all



desires；　whereby　we　are　determined　to　any　given　action；　may　arise　as　much



from　adequate　as　from　inadequate　ideas　（IV：lix。）。　Than　this　remedy　for　the



emotions　（to　return　to　the　point　from　which　I　started）；　which　consists　in　a



true　knowledge　thereof；　nothing　more　excellent；　being　within　our　power；　can



be　devised。　For　the　mind　has　no　other　power　save　that　of　thinking　and　of



forming；　adequate　ideas；　as　we　have　shown　above　（III：iii。）。











Prop。V。　An　emotion　towards　a　thing；　which　we　conceive



simply；　and　not　as　necessary；　or　as　contingent；　or　as　possible；　is；



other　conditions　being　equal；　greater　than　any　other　emotion。







Proof。…　An　emotion　towards　a　thing；　which　we　conceive　to　be　free；　is　greater



than　one　towards　what　we　conceive　to　be　necessary　（III：xlix。）；　and；



consequently；　still　greater　than　one　towards　what　we　conceive　as　possible；



or　contingent　（IV：xi。）。　But　to　conceive　a　thing　as　free　can　be　nothing　else



than　to　conceive　it　simply；　while　we　are　in　ignorance　of　the　causes　whereby



it　has　been　determined　to　action　（II：xxxv。Note）；　therefore；　an　emotion



towards　a　thing　which　we　conceive　simply　is；　other　conditions　being　equal；



greater　than　one；　which　we　feel　towards　what　is　necessary；　possible；　or



contingent；　and；　consequently；　it　is　the　greatest　of　all。　Q。E。D。











Prop。VI。　The　mind　has　greater　power　over　the　emotions　and　is



less　subject　thereto；　in　so　far　as　it　understands　all　things　as



necessary。







Proof。…　The　mind　understands　all　things　to　be　necessary　（I：xxix。）　and　to　be



determined　to　existence　and　operation　by　an　infinite　chain　of　causes；



therefore　（by　the　foregoing　Proposition）；　it　thus　far　brings　it　about；　that



it　is　less　subject　to　the　emotions　arising　therefrom；　and　（III：xlviii。）



feels　less　emotion　towards　the　things　themselves。　Q。E。D。







Note。…　The　more　this　knowledge；　that　things　are　necessary；　is　applied　to



particular　things；　which　we　conceive　more　distinctly　and　vividly；　the



greater　is　the　power　of　the　mind　over　the　emotions；　as　experience　also



testifies。　For　we　see；　that　the　pain　arising　from　the　loss　of　any　good　is



mitigated；　as　soon　as　the　man　who　has　lost　it　perceives；　that　it　could　not



by　any　means　have　been　preserved。　So　also　we　see　that　no　one　pities　an



infant；　because　it　cannot　speak；　walk；　or　reason；　or　lastly；　b