the ethics(part v)-第7章

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Proof。　Imagination　is　the　idea　wherewith　the　mind　contemplates　a　thing　as



present　（II：xvii。Note）；　yet　this　idea　indicates　rather　the　present



disposition　of　the　human　body　than　the　nature　of　the　external　thing



（II：xvi。Coroll。ii。）。　Therefore　emotion　（see　general　Def。　of　Emotions）



is　imagination；　in　so　far　as　it　indicates　the　present　disposition　of　the



body；　therefore　（V：xxi。）　the　mind　is；　only　while　the　body　endures；　subject



to　emotions　which　are　attributable　to　passions。　Q。E。D。







Corollary。…　Hence　it　follows　that　no　love　save　intellectual　love　is　eternal。







Note。…　If　we　look　to　men's　general　opinion；　we　shall　see　that　they　are



indeed　conscious　of　the　eternity　of　their　mind；　but　that　they　confuse



eternity　with　duration；　and　ascribe　it　to　the　imagination　or　the　memory



which　they　believe　to　remain　after　death。











Prop。　XXXV。　God　loves　himself　with



an　infinite　intellectual　love。







Proof。…　God　is　absolutely　infinite　（I：Def。vi。）；　that　is　（II：Def。vi。）；　the



nature　of　God　rejoices　in　infinite　perfection；　and　such　rejoicing　is



（II：iii。）　accompanied　by　the　idea　of　himself；　that　is　（I：xi。　and　I：Def。i。）；



the　idea　of　his　own　cause：　now　this　is　what　we　have　（in　V：xxxii。Coroll。）



described　as　intellectual　love。











Prop。　XXXVI。　The　intellectual　love　of　the　mind　towards　God　is



that　very　love　of　God　whereby　God　loves　himself；　not　in　so　far　as



he　is　infinite；　but　in　so　far　as　he　can　be　explained　through



the　essence　of　the　human　mind　regarded　under　the　form　of



eternity；　in　other　words；　the　intellectual　love　of　the　mind　towards



God　is　part　of　the　infinite　love　wherewith　God　loves　himself。







Proof。…　（1）　This　love　of　the　mind　must　be　referred　to　the　activities　of　the



mind　（V：xxxii。Coroll。　and　III：iii。）；　it　is　itself；　indeed；　an　activity



whereby　the　mind　regards　itself　accompanied　by　the　idea　of　God　as　cause



（V：xxxii。&Coroll。）；　that　is　（I：xxv。Coroll。　and　II：xi。Coroll。）；　an　activity



whereby　God；　in　so　far　as　he　can　be　explained　through　the　human　mind；



regards　himself　accompanied　by　the　idea　of　himself；　therefore　（by　the　last



Prop。）；　this　love　of　the　mind　is　part　of　the　infinite　love　wherewith　God



loves　himself。　Q。E。D。







Corollary。…　Hence　it　follows　that　God；　in　so　far　as　he　loves　himself；　loves



man；　and；　consequently；　that　the　love　of　God　towards　men；　and　the



intellectual　love　of　the　mind　towards　God　are　identical。







Note。…　From　what　has　been　said　we　clearly　understand；　wherein　our　salvation；



or　blessedness；　or　freedom；　consists：　namely；　in　the　constant　and　eternal



love　towards　God；　or　in　God's　love　towards　men。　This　love　or　blessedness　is；



in　the　Bible；　called　Glory　and　not　undeservedly。　For　whether　this　love　be



referred　to　God　or　to　the　mind；　it　may　rightly　be　called　acquiescence　of



spirit；　which　（Def。　of　the　Emotions：xxv。；　and　xxx。）　is　not　really



distinguished　from　glory。　In　so　far　as　it　is　referred　to　God；　it　is



（V：xxxv。）　pleasure；　if　we　may　still　use　that　term；　accompanied　by　the　idea



of　itself；　and；　in　so　far　as　it　is　referred　to　the　mind；　it　is　the　same



（V：xxvii。）。







Again；　since　the　essence　of　our　mind　consists　solely　in　knowledge；　whereof



the　beginning　and　the　foundation　is　God　（I：xv。；　&II：xlvii。Note）；　it　becomes



clear　to　us；　in　what　manner　and　way　our　mind；　as　to　its　essence　and



existence；　follows　from　the　divine　nature　and　constantly　depends　on　God。　I



have　thought　it　worth　while　here　to　call　attention　to　this；　in　order　to　show



by　this　example　how　the　knowledge　of　particular　things；　which　I　have　called



intuitive　or　of　the　third　kind　（II：xl。Note。ii。）；　is　potent；　and　more



powerful　than　the　universal　knowledge；　which　I　have　styled　knowledge　of　the



second　kind。　For；　although　in　Part　I　showed　in　general　terms；　that　all



things　（and　consequently；　also；　the　human　mind）　depend　as　to　their　essence



and　existence　on　God；　yet　that　demonstration；　though　legitimate　and　placed



beyond　the　chances　of　doubt；　does　not　affect　our　mind　so　much；　as　when　the



same　conclusion　is　derived　from　the　actual　essence　of　some　particular　thing；



which　we　say　depends　on　God。











Prop。　XXXVII。　There　is　nothing　in　nature；



which　is　contrary　to　this　intellectual　love；



or　which　can　take　it　away。







Proof。…　This　intellectual　love　follows　necessarily　from　the　nature　of　the



mind；　in　so　far　as　the　latter　is　regarded　through　the　nature　of　God　as　an



eternal　truth　（V：xxxiii。　and　V：xxix。）。　If；　therefore；　there　should　be



anything　which　would　be　contrary　to　this　love；　that　thing　would　be



contrary　to　that　which　is　true；　consequently；　that；　which　should　be　able　to



take　away　this　love；　would　cause　that　which　is　true　to　be　false；　an　obvious



absurdity。　Therefore　there　is　nothing　in　nature　which；　&c。　Q。E。D。







Note。…　The　Axiom　of　Part　IV。　has　reference　to　particular　things；　in　so　far



as　they　are　regarded　in　relation　to　a　given　time　and　place：　of　this；　I



think；　no　one　can　doubt。











Prop。　XXXVIII。　In　proportion　as　the　mind　understands　more



things　by　the　second　and　third　kind　of　knowledge；　it　is　less



subject　to　those　emotions　which　are　evil；　and　stands　in　less



fear　of　death。







Proof。…　The　mind's　essence　consists　in　knowledge　（II：xi。）；　therefore；　in



proportion　as　the　mind　understands　more　things　by　the　second　and　third　kinds



of　knowledge；　the　greater　will　be　the　part　of　it　that　endures　（V：xxix。　and



V：xxiii。）；　and；　consequently　（by　the　last　Prop。）；　the　greater　will　be　the



part　that　is　not　touched　by　the　emotions；　which　are　contrary　to　our　nature；



or　in　other　words；　evil　（IV：xxx。）。　Thus；　in　proportion　as　the　mind



understands　more　things　by　the　second　and　third　kinds　of　knowledge；　the



greater　will　be　the　part　of　it；　that　remains　unimpaired；　and；　consequently；



less　subject　to　emotions；　&c。　Q。E。D。







Note。…　Hence　we　understand　that　point　which　I　touched　on　in　IV：xxxix。Note；



and　which　I　promised　to　explain　in　this　Part；　namely；　that　death　becomes



less　hurtful；　in　proportion　as　the　mind's　clear　and　distinct　knowledge　is



greater；　and；　consequently；　in　proportion　as　the　mind　loves　God　more。　Again；



since　from　the　third　kind　of　knowledge　arises　the　highest　possible



acquiescence　（V：xxvii。）；　it　follows　that　the　human　mind　can　attain　to



being　of　such　a　nature；　that　the　part　thereof　which　we　have　shown　to



perish　with　the　body　（V：xxi。）　should　be　of　little　importance　when　compared



with　the　part　which　endures。　But　I　will　soon　treat　of　the　subject　at　greater



length。











Prop。　XXXIX。　He；　who　possesses　a　body　capable



of　the　greatest　number　of　activities；　possesses



a　mind　whereof　the　greatest　part　is　eternal。







Proof。…　He；　who　possesses　a　body　capable　of　the　greatest　number　of



activities；　is　least　agitated　by　those　emotions　which　are　evil　（IV：xxxviii。）



that　is　（IV：xxx。）；　by　those　emotions　which　are　contrary　to　our　nature；



therefore　（V：x。）；　he　possesses　the　power　of　arranging　and　associating　the



modifications　of　the　body　according　to　the　intellectual　order；　and；



consequently；　of　bringing　it　about；　that　all　the　modifications　of　the　body



should　be　referred　to　the　idea　of　God；　whence　it　will　come　to　pass　that



（V：xv。）　he　will　be　affected　with　love　towards　God；　which　（V：xvi）　must　occupy



or　constitute　the　chief　part　of　the　mind；　therefore　（V：xxxiii。）；　such　a　man



will　possess　a　mind　whereof　the　chief　part　is　eternal。　Q。E。D。







Note。…　Since　human　bodies　are　capable　of　the　greatest　number　of　activities；



there　is　no　doubt　but　that　they　may　be　of　such　a　nature；　that　they　may　be



referred　to　minds　possessing　a　great　knowledge　of　themselves　and　of　God；　and



whereof　the　greatest　or　chief　part　is　eternal；　and；　therefore；　that　they



should　scarcely　fear　death。　But；　in　order　that　this　may　be　understood　more



clearly；　we　must　here　call　to　mind；　that　we　live　in　a　state　of　perpetual



variation；　and