Ethics, part 5 | Page 8

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