the ethics(part iii)-第10部分

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understand　what　are　〃Repentance〃　and　〃Self…complacency。〃



〃Repentance〃　is　〃pain；　accompanied　by　the　idea　of　one's　self　as



cause；〃　〃Self…complacency〃　is　〃pleasure；　accompanied　by　the



idea　of　one's　self　as　cause；〃　and　these　emotions　are　most　intense



because　men　believe　themselves　to　be　free　（III。　xlix。）。







LII。　An　object　which　we　have　formerly　seen　in　conjunction　with



others；　and　which　we　do　not　conceive　to　have　any　property　that



is　not　common　to　many；　will　not　be　regarded　by　us　for　so　long；



as　an　object　which　we　conceive　to　have　some　property　peculiar



to　itself。







》》》》》ProofAs　soon　as　we　conceive　an　object　which　we　have



seen　in　conjunction　with　others；　we　at　once　remember　those



others　（II。　xviii。　and　note）；　and　thus　we　pass　forthwith　from　the



contemplation　of　one　object　to　the　contemplation　of　another



object。　　And　this　is　the　case　with　the　object；　which　we　conceive



to　have　no　property　that　is　not　common　to　many。　　For　we



thereupon　assume　that　we　are　regarding　therein　nothing；　which



we　have　not　before　seen　in　conjunction　with　other　objects。



But　when　we　suppose　that　we　conceive　an　object　something



special；　which　we　have　never　seen　before；　we　must　needs　say



that　the　mind；　while　regarding　that　object；　has　in　itself　nothing



which　it　can　fall　to　regarding　instead　thereof；　therefore　it　is



determined　to　the　contemplation　of　that　object　only。　　Therefore



an　object；　&c。　　Q。E。D。







*****NoteThis　mental　modification；　or　imagination　of　a



particular　thing；　in　so　far　as　it　is　alone　in　the　mind；　is　called



〃Wonder；〃　but　if　it　be　excited　by　an　object　of　fear；　it　is　called



〃Consternation；〃　because　wonder　at　an　evil　keeps　a　man　so



engrossed　in　the　simple　contemplation　thereof；　that　he　has　no



power　to　think　of　anything　else　whereby　he　might　avoid　the



evil。　　If；　however；　the　object　of　wonder　be　a　man's　prudence；



industry；　or　anything　of　that　sort；　inasmuch　as　the　said　man；



is　thereby　regarded　as　far　surpassing　ourselves；　wonder　is



called　〃Veneration；〃　otherwise；　if　a　man's　anger；　envy；　&c。；



be　what　we　wonder　at；　the　emotion　is　called　〃Horror。〃　　Again；



if　it　be　the　prudence；　industry；　or　what　not；　of　a　man　we　love；



that　we　wonder　at；　our　love　will　on　this　account　be　the　greater



（III。　xii。）；　and　when　joined　to　wonder　or　veneration　is　called



〃Devotion。〃　　We　may　in　like　manner　conceive　hatred；　hope；



confidence；　and　the　other　emotions；　as　associated　with　wonder；



and　we　should　thus　be　able　to　deduce　more　emotions　than



those　which　have　obtained　names　in　ordinary　speech。　　Whence



it　is　evident；　that　the　names　of　the　emotions　have　been　applied



in　accordance　rather　with　their　ordinary　manifestations　than　with



an　accurate　knowledge　of　their　nature。







To　wonder　is　opposed　〃Contempt；〃　which　generally　arises



　from　the　fact　that；　because　we　see　someone　wondering　at；



loving；　or　fearing　something；　or　because　something；　at　first　sight；



appears　to　be　like　things；　which　we　ourselves　wonder　at；　love；



fear；　&c。；　we　are；　in　consequence　（III。　xv。　Cor。　and　III。　xxvii。）；



determined　to　wonder　at；　love；　or　fear　that　thing。　　But　if　from　the



presence；　or　more　accurate　contemplation　of　the　said　thing；　we



are　compelled　to　deny　concerning　it　all　that　can　be　the　cause　of



wonder；　love；　fear；　&c。；　the　mind　then；　by　the　presence　of　the



thing；　remains　determined　to　think　rather　of　those　qualities　which



are　not　in　it；　than　of　those　which　are　in　it；　whereas；　on　the　other



hand；　the　presence　of　the　object　would　cause　it　more　particularly



to　regard　that　which　is　therein。　　As　devotion　springs　from　wonder



at　a　thing　which　we　love；　so　does　〃Derision〃　spring　from　contempt



of　a　thing　which　we　hate　or　fear；　and　〃Scorn〃　from　contempt　of



folly；　as　veneration　from　wonder　at　prudence。　　Lastly；　we　can



conceive　the　emotions　of　love；　hope；　honour；　&c。；　in　association



with　contempt；　and　can　thence　deduce　other　emotions；　which　are



not　distinguished　one　from　another　by　any　recognized　name。







LIII。　When　the　mind　regards　itself　and　its　own　power　of　activity；



it　feels　pleasure：　　and　that　pleasure　is　greater　in　proportion　to　the



distinctness　wherewith　it　conceives　itself　and　its　own　power　of



activity。







》》》》》ProofA　man　does　not　know　himself　except　through　the



modifications　of　his　body；　and　the　ideas　thereof　（II。　xix。　and　xxiii。）。



When；　therefore；　the　mind　is　able　to　contemplate　itself；　it　is　thereby



assumed　to　pass　to　a　greater　perfection；　or　（III。　xi。　note）　to　feel



pleasure；　and　the　pleasure　will　be　greater　in　proportion　to　the



distinctness；　wherewith　it　is　able　to　conceive　itself　and　its　own



power　of　activity。　　Q。E。D。







ProofThe　endeavour　or　power　of　the　mind　is　the　actual



essence　thereof　（III。　vii。）；　but　the　essence　of　the　mind　obviously



only　affirms　that　which　the　mind　is　and　can　do；　not　that　which　it



neither　is　nor　can　do；　therefore　the　mind　endeavours　to　conceive



only　such　things　as　assert　or　affirm　its　power　of　activity。　　Q。E。D。







LV。　When　the　mind　contemplates　its　own　weakness；　it　feels　pain



thereat。







》》》》》ProofThe　essence　of　the　mind　only　affirms　that　which



the　mind　is；　or　can　do；　in　other　words；　it　is　the　mind's　nature　to



conceive　only　such　things　as　assert　its　power　of　activity　（last



Prop。）。　　Thus；　when　we　say　that　the　mind　contemplates　its　own



weakness；　we　are　merely　saying　that　while　the　mind　is　attempting



to　conceive　something　which　asserts　its　power　of　activity；　it　is



checked　in　its　endeavour　　in　other　words　（III。　xi。　note）；　it　feels



pain。　　Q。E。D。